BT  590  . T5  T56  1916 
Tipsword,  Harrison  Meredith, 

1866- 

The  pedagogics  of  Jesus 

- - - Is  S  JG  J  ~ 

Tv 


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THE  PEDAGOGICS  OF 

JESUS 

By 

Harrison  Meredith  Tips  word,  a.m.,  ph.d.,d.d. 


With  an  Introduction  hy 
Cyrus  J .  Kephart,  D.  D.f  LL.  D. 

^Libv".  o-fT?  el\c (lOUS  Thought- . 

J  CJ  f  y 


BOSTON:  RICHARD  G.  BADGER 

TORONTO  :  THE  COPP  CLARK  CO.,  LIMITED 


Copyright  1916,  by  Harrison  Meredith  Tipszuord 
All  rights  reserved 


Made  in  the  United  States  of  America. 
The  Gorham  Press,  Boston ,  U.  S.  A. 


PREFACE 


Preparation  for  tlie  work  both  of  the  teacher  and 
preacher — the  study  of  psychology  and  general  pedagogy, 
and  the  Gospel  of  Jesus  Christ — and  the  application  of 
these  principles,  as  teacher,  principal  of  high  school,  super¬ 
intendent  of  city  schools,  county  superintendent  of  schools, 
and  college  president,  and  the  effort  to  apply  the  methods 
of  Jesus  in  the  Christian  ministry  led  to  a  comparison  of 
the  personality,  methods,  and  aim  of  the  Great  Teacher 
with  the  ideas  taught  by  the  authors  of  modern  pedagogy 
and  of  psychology. 

This  work,  covering  a  number  of  years,  gave  the  inspira¬ 
tion  to  write  these  chapters,  though  many  of  the  ideas 
were  first  expressed  in  sermons  and  addresses  on  various 
occasions,  and  in  articles  contributed  to  several  school 
magazines  during  the  past  few  years.  The  effort  to  put 
them  in  the  present  form  was  begun  only  about  a  year  ago. 

My  purpose  has  been  to  prepare  in  convenient  form  a 
text-book  of  Christian  pedagogics  for  students,  teachers, 
and  preachers,  believing  that  no  teacher  has  ever  been 
truer  to  life  than  Jesus  Christ;  that  no  pedagogical  material 
is  more  suggestive  of  right  general  principles  to  the  teacher 
of  any  subject;  and  that  a  deeper  appreciation  of  the 
teaching  of  Jesus,  a  fuller  understanding  of  the  Gospels, 
a  richer  experience,  and  a  more  efficient  teaching  and 
preaching  will  result  from  this  comparative  study — that 
is,  the  study  of  the  personality  of  Jesus,  finding  expression 

hi 


IV 


PREFACE 


through  a  physical  organism,  his  methods,  and  aim,  as  a 
teacher,  in  terms  of  modern  pedagogics  and  psychology. 
If  this  little  volume  fills  to  any  extent  this  mission,  I  shall 
be  amply  repaid  for  the  effort.  » 

Grateful  acknowledgments  are  made  to  Bishop  Cyrus 
J.  Kephart,  D.  D.,  LL.  D.,  who  read  the  manuscript, 
made  some  helpful  suggestions,  and  wrote  an  introduction. 

H.  M.  T. 


CONTENTS 


CHAPTER  PAGE 

Part  I.  Jesus  Himself  as  Teacher 
1.  The  Physical  Fitness  of  Jesus .  15 


Humanity  of  Jesus — Normal  Infant,  Youth, 
and  Man — Teaching  of  Gospel — Physical  In¬ 
fluences,  Inheritance — Physical  Environment 
— His  Home  Life — Spiritual  Life — Relation 
of  Physical  and  Spiritual — Long  Training  for 
Work — Severe  Test — Physical  Education — 
Beauty  and  Power  in  His  Life. 

2.  The  Intellectual  Fitness  of  Jesus .  23 

Human  Possibilities  and  Limitations — Evi- 
dence  of  Gospel — Significant  Teaching — 
Thinks  in  Terms  of  Human  Experience — His 
Attitude  toward  Education — Christian  Edu¬ 
cation,  the  Mission  of  Jesus — Normal  De¬ 
velopment  of  Jesus — Unconscious  Reaction — 
Conscious  and  Voluntary  Reaction — The 
Inheritance  of  Jesus — His  Environment — The 
Home  Life,  Mary — Joseph — The  Five  Broth¬ 
ers — Religious  Customs — Instructions  in  the 
Home — Social  Environment — Natural  En^ 
vironment — True  Test — Meeting  Criticism 
of  Enemies — Convincing  of  Error — The  Su- 


v 


VI 


CONTENTS 


preme  Test  of  Fitness — Jesus,  Human  and 
Divine. 

3,  The  Ethical  Fitness  of  Jesus . 

Meaning  of  Ethics — Relation  of  Teacher  and 
Principles — Relation  of  Teacher’s  Words  and 
Acts — Purpose  of  this  Discussion — More  Spe¬ 
cific  Purpose — Egoistic  Ethics  of  Jesus — Duty 
of  Self-Preservation  of  Body — Fitness  of  Jesus 
to  teach  this  Duty — Conscious  Effort  to  Pre¬ 
serve  His  Body — Duty  of  Self-Preservation  of 
Higher  Life — Spiritual  Fitness  of  Jesus  to  Teach 
this  Duty — Effect  of  His  Life  on  Others — 
His  Words  and  Acts  in  Harmony — His  Atti¬ 
tude  Toward  the  Father — His  Life  in  Tempta¬ 
tion — Duty  of  Self-Care  of  Body  and  Spirit — 
His  Teaching — Ascetic  Ideals  Denomiced — 
Seeming  Discrepancies — Sanctity  of  the  Body 
—Salvation  by  Service  Implies  Duty  of  Car¬ 
ing  for  Body — His  Fitness  of  Body  Shown — 
Duty  of  Care  of  Soul — Effects  to  be  Realized 
by  Self-Activity — Obedience  and  Spiritual 
Fitness  of  Jesus — Social  or  Altruistic  Fitness 
of  Jesus — Man’s  Test  of  Man — Conclusions — 
The  Nature  of  His  Kingdom — The  Character 
of  the  Citizens — Theistic  Ethics  of  Jesus — 
The  Theistic  Fitness  of  Jesus — Some  Evidences 
of  Theistic  Fitness. 


40 


4.  The  Professional  Fitness  of  Jesus .  63 

General  Meaning — Two  Lines  of  Qualifica- 


CONTENTS 


VII 


tions — Teachers  both  Born  and  Made — The 
Three  Lines  of  Professional  Fitness  of  the 
Teachers — Professional  Fitness  of  Jesus,  a 
Psychologist — The  Best  Test  of  Psychological 
Fitness — Jesus  Stands  this  Test — Effects  in 
the  Thought  Life  of  Individuals — Effects  in 
the  Emotional  Life — Aesthetic,  Social,  and 
Religious  Emotion — Testimony  of  Recent 
Psychologists — Effects  in  Volitional  Life — 
Illustration — The  Best  Test — Special  Sub¬ 
jects  of  Jesus — Morality  and  Religion — Re¬ 
lated  Subjects — Stimuli  Related  to  the  Learn¬ 
er — The  Truth  Itself  the  Best  Test — Method 
of  Jesus,  Viewpoint — First  Principle — Second 
Principle — Third  Principle — Fourth  Prin¬ 
ciple — Fifth  Principle — Sixth  Principle — 
Seventh  Principle. 

Part  2.  The  Methods  of  Jesus 

5.  The  Objective  or  Illustrative  Method . 

Objective  Method  Distinguished  from  Object 
Lessons — Objective  Teaching  and  Illustration 
Harmonized — Jesus  Objectified  Spiritual  Truth 
— Jesus’  Use  of  Current  Events — Parable  of 
the  Marriage  Feast — Method  of  Establishing 
the  Kingdom — Opposition  but  Perfection  of 
the  Kingdom — Growth — The  Value  of  Truth 
— The  Beauty  of  Truth — The  Triumph  of 
Truth — Blindness  of  the  Pharisees  to  Truth — 
Saving  Power  of  the  Truth — Jesus  the  Way 


77 


VIII 


CONTENTS 


of  Life — Jesus  the  Life-Giver — Universal  Love 
Seeking — Jesus  a  Physician  of  the  Soul — 
Pleases  the  Father — Ministers  to  the  Sick — 
Jesus  the  Cornerstone — Other  Life  Relations — 
Universal  Experience  of  Hunger — Jesus  the 
Bread  of  Spiritual  Life — The  Vine — Jesus  is 
the  True  Vine — The  Law  of  Love — Parallels 
in  Inorganic  Nature — Metaphor  of  Salt — 
Metaphor  of  Light. 

6.  The  Analytic-Synthetic  Method . 

The  Meaning  of  the  Subject — Method  in 
Religious  Education — Jesus’  Point  of  Depart¬ 
ure — The  Ideas  of  the  Kingdom — Jesus  does 
not  Define  it  but  Analyzes  and  Synthesizes 
Sense — Announcement  of  its  Coming — Con¬ 
ditions  for  Membership — Intellectual  Birth — 
Emotional  Correction — Volitional  Correction 
— Universality  of  the  Call  of  the  Kingdom — 
Progress  of  the  Kingdom — The  Christian 
Family — The  Christian  Church. 

7.  The  Inductive-Deductive  Method . 

Meaning  of  Subject  Induction — Deduction — 
Complete  Method — Method  of  Jesus — All 
Comprehended  in  the  Law  of  Love — The 
Beatitudes — Social  Characteristics — Sympa¬ 
thy — Laws  of  Love  and  Other  Sayings — A 
Paradox — Receiving  Conditioned  by  Giving — 
Law  of  Habit  and  Inhibition — The  Law  of 
Sacrifice — Self-Sacrifice — General  Conclusions. 


CONTENTS 


IX 


8.  The  Method  of  Suggestion .  115 

Meaning — Wide  Application  in  Life  and  Teach¬ 
ing  of  Jesus — Suggestion  of  Beneficent  Action 
— Classes  of  His  Miracles — Nature  Miracle 
Study — Miracle  of  Physical  Healing  Study — 
Miracle  of  Mind  Healing  Study — Spiritual 
Miracles — Suggestion  of  Life  in  Personality — 
Suggestion  of  Life  in  Attitude — Suggestion 
of  Artificial  Language — Figures  of  Speech — 
Suggestion  of  Words — Diminutives. 

9.  The  Socratic  or  Catechetic  Method .  129 

Meaning  of  Subject — Application  by  Jesus — 
Knowledge  of  Himself — Knowledge,  Father’s 
Interest  in  Man — Father’s  Interest  Compared 
to  Earthly  Parent — Knowledge,  Law  of  Ser¬ 
vice — Sensibilities,  Love  to  Enemies — Service 
to  His  Flock — His  Father’s  Will — Message 
to  Mary — Saul’s  Conversion — Reason — Judg¬ 
ing  Others — False  Accusation — Doubt — Little 
Faith  Again — Judgment — Facts  and  Conclu¬ 
sions — a  Hard  Test. 

10.  Method  of  Discipline .  143 

Viewpoint — Foundation  Principles  First — Step 
— Co-operative  Self-Activity — Interest  and 
Self -Activity — The  Case  System — After  First 
Step,  What — Genuineness — Self-Control  Self- 
Denial — Self-Giving — Sympathy — Patience — 
Forgiveness — Compassion — Love — The  Tree 
and  Fruit,  or  the  Individual  and  Service — 


X 


CONTENTS 


Judgment — Final  Victory — The  Church — 
Relation  to  the  Kingdom — Nature  of  the 
Church — The  Function  of  the  Church — 
Principles  of  Government. 

Part  3.  The  Aim  of  Jesus 

11.  Salvation  by  Education .  160 

General  Meaning — Limited  Meaning — The 
Personalities — God  Knows  Man — God  Made 
Man  Capable  of  Development — The  Eye — 

The  Ear — The  Development  of  these  Organs — 

The  Brain — The  Soul — The  Divine  Plan — The 
Divine  Side.  Teaching,  Learning,  Education 
— Jesus  Teaching — Telling — Teaching — Train¬ 
ing — Training  by  Action — What  He  Taught — 

The  Teaching  of  His  Death — The  Meaning 
of  His  Death  to  the  Disciples  and  the  World — 

The  Holy  Spirit  as  Teacher  of  Things  of  Christ 
— The  Holy  Spirit  Preparing  for  and  Con¬ 
firming  Christ’s  Teaching — Unity  of  the  Tri¬ 
une  God  in  Education  and  Salvation — The 
Learner’s  Side — Reaction — Thinking  and 
Knowing — Sensibility  or  Feeling — The  Will. 

12.  Salvation  by  Nurture .  181 

General  Statement — Periods  and  Character¬ 
istics — Nature  and  Need,  Physical — Nature 
and  Need,  Intellectual  and  Religious — Froe- 
bel — Definitions  of  Education — Responsibility 
— Peter’s  Testimony,  Butler,  Cecil — Paul’s 


CONTENTS 


XI 


Testimony — Christ’s  Teaching — A  Law  of 
Life — Seed  and  Fruit — His  Attitude  and 
Statements. 

13.  Salvation  by  Suffering .  198 

The  Meaning — Normal  and  Abnormal  Suffer¬ 
ing — Periods,  Changes,  Causes — The  Period 
of  Adolescence — The  Pain  of  Inhibition  and 
Reconstruction — All  Pain  a  Result  of  Sin — 

The  Pain  of  the  Sense  of  Sin  and  Incomplete¬ 
ness  —  Conversion  —  Experiences  F  olio  wing 
Conversion  During  Adolescence — Normal  Ex¬ 
periences  during  Adult  Life — Sanctification — 
Necessity  for  His  Suffering  and  Death — Ex¬ 
tent  of  His  Suffering — Power  of  His  Suffering 
and  Death — Fellowship  with  Him  in  Suffering 
— Paul’s  Testimony — Christ’s  Words  and 
Final  Evidence. 

14.  Salvation  by  Service . 219 

The  Meaning — Unity  of  All  Being — Energized 
Matter  and  Change — Organized  and  Vitalized 
Matter — Intellect,  Moral  Being,  and  Spiritual 
Life — Unity  and  Service — Heavens,  Earth, 
and  Ocean — Smaller  Wholes — Mineral  and 
Vegetable  Kingdoms — Animal  and  Vegetable 
Kingdoms — Kingdom  of  Lower  Animals — A 
Community  of  Sponges — The  Aim  of  the  Di¬ 
vine  for  the  Human  and  the  Means  for  its 
Accomplishment — The  Spiritual  Kingdom — 
Completion  of  the  Kingdom  and  Aim — The 


XII 


CONTENTS 


Kingdom  an  Organism — Relation,  Service, 
and  Life — Relationships  in  the  Kingdom — 
Dynamics  of  the  Kingdom — Extent  and  Char¬ 
acter  of  the  Kingdom — Aim  in  the  Kingdom — 
Means  and  Method — What  is  Spirit,  or  Per¬ 
sonality — Relation  of  Material  and  Spiritual 
— Personality  and  the  Body — Social  Service 
a  Need  of  Man’s  Nature — Relation  between 
Individual  and  Social  Regeneration — Religion 
is  Relation  and  Mutual  Service — What  Living 
Faith  Does — Destructive  Disobedience — 
Death  Ministers  to  Life — Inhibition  by  Dis¬ 
use — Social  and  Religious  Faculties  Require 
Expression — The  Supreme  Sacrifice  and  Ser¬ 
vice. 

15.  Salvation  by  Faith . 

General  Statement — Instinctive  Faith — In¬ 
tellectual  Element  of  Faith — Emotional  Ele¬ 
ment  of  Faith — Love  and  Trust — Volitional 
Element  of  Faith — The  Ideal  of  Christian 
Faith — Function  of  Faith — Testimony  of  Paul 
— Jesus’  Teaching — The  Ideal  and  End  of 
Faith — Faith  a  Means  to  the  End — Faith  is 
Relative . 


23  5 


INTRODUCTION 


“Never  man  spake  like  this  man.” 

It  might  be  difficult  to  determine  just  what  it  was  in 
the  teaching  of  Jesus  that  so  entranced  the  group  of  officers 
from  the  temple  guard  that  they  forgot  their  mission,  and 
returned  to  those  who  sent  them  with  the  excuse,  “We 
never  heard  a  teacher  like  him  before.” 

It  may  have  been  his  winsome  voice. 

It  may  have  been  the  beauty  of  his  diction. 

It  may  have  been  the  simplicity  and  clearness  of  his 
style. 

It  may  have  been  the  artlessness  of  his  delivery. 

It  may  have  been  the  depth  and  comprehensiveness  of 
his  meaning. 

It  was  probably  all  and  much  more  than  all  of  these. 

As  today  we  study  the  fragmentary  record  of  his  teach¬ 
ing,  in  the  boat  upon  the  sea;  upon  the  mountain  slope; 
along  the  highway;  or  in  the  temple  ground  and  old  Jerusa¬ 
lem,  we  too  discover,  as  did  Nicodemus,  that  he  was  a 
teacher, — the  Master  Teacher  of  the  ages.  What  is  more 
appropriate  than  that,  while  we  study  the  truth  he  taught, 
we  should  study  also  the  qualifications,  the  methods,  and 
the  aim  of  the  teacher,  that  we  may  learn  from  the  divinest 
source  the  conditions  of  successful  teaching? 

’Tis  true  he  taught  centuries  ago,  amid  conditions  very 
different  from  those  of  today;  a  people,  in  customs,  habits, 
and  conceptions,  very  different  from  the  people  of  today; 

XIII 


XIV 


INTRODUCTION 


at  places  and  at  times  peculiar  to  his  era;  and  yet,  the 
principles  employed  in  his  work  remain  the  same  through 
all  time;  and  hence  they  are  pre-eminently  worthy  of  care¬ 
ful  analysis,  and  presentation,  with  a  view  to  their  practical 
application  under  present  conditions.  His  methods  were 
especially  adapted  to  the  conditions  and  circumstances 
under  which  he  lived  and  taught.  But  they  cover  and 
illustrate  a  vast  scope  of  the  field  of  pedagogy,  and  are 
so  natural  and  true  to  life,  that  they  may  be  studied  to 
the  greatest  advantage  with  a  view  to  their  direct  applica¬ 
tion  by  every  teacher,  whether  in  religious  or  secular 
departments  of  effort. 

The  qualifications  of  Jesus  for  the  work  of  teaching 
were  peculiarly  his  own,  and  in  many  respects  were  beyond 
the  privilege  or  ability  of  any  other  to  acquire.  This, 
however,  is  not  wholly  the  case;  and  even  where  it  is,  as 
it  relates  to  the  completeness  of  his  qualification,  yet  the 
analysis  and  careful  presentation  of  his  fitness,  however 
diversified  and  complete,  seems  to  point  the  direction  and 
outline  the  character  of  qualification  to  be  sought  by 
every  one  who  would  attain  to  real  efficiency  in  teaching. 

It  is  evident,  therefore,  that  the  author  of  this  text  has 
rendered  to  teachers  everywhere,  whether  in  the  ministry, 
in  the  Sunday  school,  or  in  the  more  distinctly  professional 
ranks  generally,  a  service  of  real  value  by  his  careful 
analytic  and  synthetic  presentation  of  the  work  of  Jesus 
as  a  teacher.  Himself  well  qualified  by  years  of  success¬ 
ful  work  as  a  teacher,  he  has  surveyed  a  new  field, — a 
field  exceedingly  rich  in  valuable  pedagogical  material, 
and  has  given  the  reading  world  the  benefit  of  his  careful 
investigation. 


INTRODUCTION 


xv 


The  field  is  new,  not  in  the  sense  that  it  has  not  hereto¬ 
fore  been  open  to  investigation,  but  in  that  no  other 
writer  has  attempted  survey  for  the  particular  purpose, 
and  to  the  extent  that  Dr.  Tipsword  has.  For  this  in 
itself  he  deserves  great  credit,  while  for  his  full  and  clear 
setting  forth  of  the  subject,  he  is  entitled  to  the  gratitude 
of  all. 

It  is  to  be  hoped  also  that  full  analysis  of  the  person 
and  work  of  Jesus  will  lead  to  a  more  general,  more  ex¬ 
tensive,  and  more  devotional  study  of  the  character,  life, 
and  purpose  of  the  “teacher  sent  from  God,”  and  that  as 
a  further  result,  Dr.  Tipsword  or  some  other  will  bless 
the  world  with  a  graded  series  of  texts  for  systematic, 
consecutive  instruction  in  living  the  Christ  life. 

To  the  teaching  profession  generally,  to  the  ministry 
of  the  gospel,  and  to  the  reading  world  at  large,  I  most 
gladly  and  heartily  commend  “The  Pedagogics  of  Jesus.” 

Cyrus  J.  Kepiiart. 


PART  ONE 


Jesus  Himself  as  Teacher 


% 


THE  PEDAGOGICS  OF  JESUS 


CHAPTER  I 

The  Physical  Fitness  of  Jesus 

Suj?saunslty  That  Jesus  was  as  truly  human  as  he  was 

divine  is  nowhere  more  evident  than  in  the 
facts  in  reference  to  his  physical  organism.  He  was  truly 
God  incarnate.  “And  the  Word  became  flesh,  and  dwelt 
among  us  (and  we  beheld  his  glory,  glory  as  of  the  only 
begotten  from  the  Father),  full  of  grace  and  truth”  (John 
1:14).  He  was  to  be  the  medium  for  the  expression  of 
the  truth  which  he  was  to  reveal.  The  original  for  “  Word” 
is  logos  which  carries  the  double  significance  of  medium 
and  truth;  therefore,  Jesus  is  not  only  the  medium  for 
making  known  the  truth  but  he  is  also  the  truth  to  be 
made  known.  Jesus  was  a  real  human  being,  “the  life 
which  he  lived  on  earth  was  a  veritable  human  life.  ”  The 
Christ  of  the  Gospels  is  bone  of  our  bone,  flesh  of  our 
flesh,  mind  of  our  mind,  heart  of  our  heart.” 


“Yes,  my  beloved  to  my  sight 
Shows  a  sweet  mixture,  red  and  white; 
All  human  beauties,  all  Divine, 

In  my  beloved  meet  and  shine.” 


Normal  infant, 
youth  and 
man 


Jesus  was  a  normal  infant,  youth,  and  man. 
He  was  born  of  the  virgin,  Mary,  and  grew 
into  physical  manhood.  The  laws  of  physical 


life  and  growth  were  no  less  operative  for  him  than  for 


15 


16 


PEDAGOGICS  OF  JESUS 


other  human  beings.  It  was  necessary  for  him  to  obey 
the  hygienic  laws  to  preserve  his  health  the  same  as  for 
other  individuals.  And  it  required  conscious  attention 
and  effort  to  develop  his  body  for  the  strain  of  his  life- 
work,  the  same  as  for  other  teachers,  to  make  it  a  harmo¬ 
nious  medium  through  which  his  intellectual  and  spiritual 
life  could  find  expression,  or  to  make  it  a  fit  medium, 
through  which,  by  light  or  sight,  God  could  be  made 
known  to  man.  Reaction  to  food,  natural  environment 
— sunlight,  air,  the  beauties  of  nature — the  sympathetic 
influences  of  his  mind  and  heart,  and  the  power  of  his 
spiritual  environment  were  all  essential  to  the  develop¬ 
ment  of  his  body  into  the  strength  and  beauty  of  normal 
manhood.  His  physical  organism  would  have  responded 
to  negative  stimuli — darkness,  narcotics,  anger,  etc. — 
resulting  in  an  abnormal  development,  disease  and  death, 
the  same  as  others,  clothed  in  humanity.  Sleep  and  rest 
were  essential  to  the  repair  of  his  body  and  physical  lon¬ 
gevity.  He  lived  and  grew  physically  by  dying,  by  waste 
and  repair.  His  physical  development  was  gradual  and 
normal. 

“The  bird  that  soars  on  highest  wing, 

Builds  on  the  ground  her  lowly  nest; 

And  she  that  doth  most  sweetly  sing, 

Sings  in  the  shade  when  all  things  rest: 

In  lark  and  nightingale  we  see 
What  honor  hath  humility!” 

o^Gospei  As  to  the  physical  preparation  of  Jesus  for 

the  work  of  teaching,  the  Gospels,  though 
brief,  are  very  suggestive,  and  studied  in  connection  with 


THE  PHYSICAL  FITNESS  OF  JESUS 


17 


his  life  of  action,  the  evidence  is  conclusive  that  he  became 
the  Great  Teacher  of  humanity  through  response  to  the 
stimuli  of  natural  and  divine  influences  for  the  develop¬ 
ment  of  all  sides  of  his  being — physical  and  spiritual. 
The  Gospels  assure  us  that  he,  like  other  babes,  was  born 
helpless,  for  Mary,  his  mother,  44  wrapped  him  in  swaddling 
clothes,  and  laid  him  in  a  manger”  (Luke  2:7),  and  he 
advanced  in  wisdom  and  stature,  and  in  favor  with  God 
and  men”  (v.  52).  He  was  wholly  dependent  in  infancy 
and  childhood  for  the  protection  of  his  delicate  organs 
and  the  preservation  of  his  life  against  the  rough  elements 
of  nature  and  his  human  enemies,  as  is  evidenced  on  vari¬ 
ous  occasions  by  Mary  and  Joseph  in  their  efforts  to 
shield  him.  For  instance,  when  they  took  the  child  and 
fled  by  night  into  Egypt  to  escape  the  treachery  of  King 
Herod  (Matt.  2:13-14).  The  evidence  is  clear  that  the 
child,  Jesus,  grew  in  stature,  strength,  and  gracefulness 
into  the  beauty  and  power  of  perfected  manhood  in  re¬ 
sponse  to  the  laws  of  life  and  growth. 

Physical  What  were  some  of  the  influences  under 

inheritance-  which  lie  lived  and  which  gave  him  the  physi¬ 
cal  training  and  education,  which  was  neces¬ 
sary  to  make  his  body  the  wonderful  medium  of  expression 
that  it  was?  The  first  and  one  of  the  most  essential  requi¬ 
sites  for  the  development  of  a  healthy,  strong,  and  beauti¬ 
ful  body  is  these  characteristics  in  the  ancestry;  for  much 
of  the  physical  is  inherited.  It  is  a  characteristic  fact 
that  “Blood  tells.”  If  we  expect  a  good  yield  of  grain, 
we  must,  first  of  all,  plant  good  seed.  If  we  w7ant  a  beauti¬ 
ful  rose,  we  must  not  set  a  wild  bush,  but  a  domesticated 
one.  In  this,  as  in  other  respects,  God  had  been  training 


18 


PEDAGOGICS  OF  JESUS 


and  developing  men  for  the  coming  of  Christ  to  the  world 
in  human  flesh.  His  physical  tendency  had  been  modified 
by  the  best  in  the  life  of  the  race.  His  physical  inheritance 
was  favorable  to  the  development  of  a  great  humanity, 
the  best  that  thousands  of  years  of  preparation  could 
give:  “the  root  and  offspring  of  David”  (Rev.  22:16). 
The  progenitors  of  Jesus  who  preceded  David  produced 
in  him  the  nearest  resemblance  to  the  ideal  humanity  of 
any  Old  Testament  character.  “His  oneness  with  his 
people;  his  uniting,  in  his  kingly  office,  the  gentleness  of  a 
shepherd  with  the  might  of  a  warrior — the  lion  and  the 
lamb;  his  covenant  relation  to  God,  as  king  of  Israel;  the 
incidents  of  his  life, — first,  the  man  of  sorrows,  then 
crowned  with  glory  and  honour;  the  intense  glow  of  his 
loving  heart;  and  last,  not  least,  his  singular  trust,  love 
and  reverence  for  God,  make  him  a  more  complete  type 
of  Christ  than  any  other  Old  Testament  worthy.”  To 
say  nothing  about  the  influence  of  his  religious  nature, 
his  bravery  as  a  warrior,  love  of  music,  out-door  shepherd 
life,  bright,  hopeful  disposition,  and  the  consequent  peace 
and  joy,  which  filled  his  life — all  tended  to  the  production 
unconsciously  seeking  natural  expression,  in  harmony  with 
his  voluntary  efforts,  must  have  brought  his  body  in 
obedience  to  the  behests  of  the  will  to  a  remarkable  degree. 
We  have  every  reason  to  believe  that  the  purpose  of  per¬ 
fected  physical  manhood  was  accomplished  and  that  his 
divinity  found  consistent  expression  through  his  personal 
appearance. 

“His  tongue  was  formed  to  music; 

And  his  hand  was  armed  with  skill, 


THE  PHYSICAL  FITNESS  OF  JESUS 


19 


His  face  was  the  mould  of  beauty, 
And  his  heart  the  throne  of  will.” 


fornworkaming  The  wonderful  power  of  physical  endurance 
of  Jesus,  revealed  by  what  he  did  and  suffered 
during  the  latter  years  of  his  earthly  career,  in  the  per¬ 
formance  of  his  duties,  as  a  devoted,  earnest  teacher  of 
divine  truth,  was  the  result  of  thirty  years  of  preparation 
and  gradual  development  of  his  physical  powers.  The 
necessity  of  this  may  account  in  part  for  the  delay  in  his 
entering  upon  his  public  duties  for  the  fulfillment  of  his 
mission  in  the  world.  For  only  a  mature  and  well  de¬ 
veloped  physical  organism  could  endure  three  and  a  half 
years  of  continual  strain,  privation  and  suffering,  such  as 
that  through  which  Jesus  passed,  retaining  all  the  while 
the  vigor  of  body  which  is  essential  to  clear,  pure  and 
powerful  thinking  which  Jesus  manifested  to  the  end. 
Severe  test  The  physical  experiences  of  Jesus  were  the 
experiences  of  essential  humanity — that  is, 
of  man  without  sin,  for  he  was  tempted  in  all  points,  yet 
without  sin  (Heb.  4:15).  His  life  was  the  ideal  human 
life — the  expression  of  man’s  highest  possibility  of  salva¬ 
tion  by  obedience  and  suffering.  A  few  of  his  own  ex¬ 
pressions  suggest  the  reality  of  the  temptation  and  priva¬ 
tion  which  he  had  to  endure.  When  a  certain  scribe  said 
to  him,  “Lord,  I  will  follow  Thee  whithersoever  Thou 
goest”  (Matt.  8:18),  Jesus  answering  him,  said,  “The 
foxes  have  holes,  and  the  birds  of  the  heaven  have  nests; 
but  the  Son  of  Man  hath  not  where  to  lay  his  head”  (vs. 
19,  20).  This  was  equivalent  to  saying,  “You  are  not 
accustomed  to  the  kind  of  life  that  I  five;  even  the  foxes 


PEDAGOGICS  OF  JESUS 


20 

and  the  birds  are  better  protected  against  the  storm  and 
better  provided  with  places  of  rest  than  I;  you  may  not 
be  strong  enough  to  go  with  me,  nor  willing  when  you 
know  the  sacrifice  required.”  Another  incident  related 
by  Matthew,  perhaps,  places  his  physical  humanity  in 
clearer  light  than  any  other  narrative  of  scripture.  It  is 
that  in  reference  to  the  temptation  and  his  faithfulness  in 
the  wilderness,  when  the  devil  in  a  number  of  efforts  ap¬ 
pealed  to  all  sides  of  his  humanity.  The  first  of  these 
attacks  was  an  appeal  to  his  physical  life — to  his  appetite 
and  to  his  sense  of  the  necessity  for  food,  in  the  pertinent 
direction,  “Command  that  these  stones  become  bread” 
(4:3).  The  reply  of  Jesus,  “Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth 
of  God,”  reveals  how  completely  his  body  was  under 
subjection  to  his  will  and  how  well  fitted  he  was  to  do  his 
work.  Here  is  manifest  the  highest  possibilities  of  human¬ 
ity,  of  the  unity  of  human  powers  in  harmony  with  the 
divine  ideal.  In  Gethsemane,  before  the  betrayal,  he 
said,  “My  soul  is  exceeding  sorrowful,  even  unto  death” 
(Matt.  26:33).  Then  he  prayed,  “O  my  Father,  if  this 
cup  may  not  pass  away  from  me,  except  I  drink  it,  thy 
will  be  done”  (v.  39).  And  again,  he  said,  “The  Son  of 
Man  is  betrayed  into  the  hands  of  sinners”  (v.  45).  And 
on  the  cross,  he  said,  “I  thirst”  (John  19:28).  These 
words,  his  physical  expression  of  blood  drops,  and  tears, 
reveal  his  sensitiveness  to  pain  and  the  extreme  suffering  of 
body  and  mind  that  he  endured,  and  his  attitude  toward 
it. 


THE  PHYSICAL  FITNESS  OF  JESUS 


21 


“Barbarous  people!  cruel  priests! 

How  they  stood  round  like  savage  beasts; 

Like  lions  gaping  to  devour, 

When  God  had  left  him  in  their  power. 

They  wound  his  head,  his  hands,  his  feet, 

Till  streams  of  blood  each  other  meet; 

By  lot  his  garments  they  divide, 

And  mock  the  pangs  in  which  he  died.  ” 

Jesus  was  authority  on  all  subjects  which  he 
taught,  either  by  precept  or  example.  He 
teacher  for  all  mankind,  worthy  to  be  imitated  in 
all  his  work  of  education.  His  attitude  toward  physical 
education  is  made  clear,  and  his  knowledge  of  physical 
humanity  demonstrated  by  his  work  of  healing.  He 
taught  that  a  clean,  healthy  body  is  essential  to  a  clear 
conception  of  spiritual  truth  and  to  the  development  of  a 
pure  and  healthy  heart  by  his  acts  of  cleansing,  restoring, 
healing  before  offering  to  those  who  called  upon  him,  the 
greater  blessing  of  eternal  life.  In  this,  he  again  throws 
light  on  what  he  recognized  as  physical  fitness  in  himself. 
Sternberg  said,  “I  often  tell  my  pupils  to  ‘play  any  way 
you  mean  to,  only  play  some  way  and  be  sure  that  it  is 
the  way  you  mean  to  play.’  ”  Jesus  played  his  part  in 
life  the  way  he  meant  to  play  it,  and  that  was  the  way  the 
Father  intended  him  to  play  it.  In  his  life  there  was  no 
wasted  energy.  He  conserved  all  his  physical  resources, 
directing  all  his  energy  in  the  best  way  for  the  accomplish¬ 
ment  of  the  end  sought,  his  resurrection,  glorification,  and 
the  possibility  for  men  of  physical  and  spiritual  victory 
over  death. 


Physical 

education 


was  the 


22 


PEDAGOGICS  OF  JESUS 


power^nms  What  a  charm  there  must  have  been  in  the 
llfe  personal  appearance  of  Jesus!  What  majesty 

in  his  bearing,  what  kindness  in  his  look, 
what  light  in  his  eye,  what  sweetness  in  his  voice!  He 
was  truly  the  brightness  of  the  Father’s  glory. 


“Behold  the  man! — Are  these  the  gracious  eyes 
Whose  beams  could  kindle  life  among  the  dead? 

Is  this  the  awful  and  majestic  head 
Of  him,  the  Lord  Almighty,  and  all-wise? 

Are  these  the  hands  that  stretched  abroad  the  skies, 
And  earth  with  verdure,  heaven  with  stars  o’er- 
spread? 

Are  these  the  feet  that  on  the  waves  could  tread, 
And  calm  the  rage  when  wildest  tempests  rise? 

Ah,  me !  all  wounded  and  disfigured  now ! 

These  eyes — the  joy  of  heaven — eclipsed  in  night; 
Torn,  bleeding,  pale  these  hands,  these  feet,  this 
brow. 

I  weep  for  love,  grief,  rapture,  at  the  sight. 

My  Lord!  my  God! — For  me,  for  me  didst  thou 
In  shame,  reproach,  and  suffering,  thus  delight!” 


r 


CHAPTER  II 


The  Intellectual  Fit?iess  of  Jesus 


Evidence  of 
Gospel 


SiiSe?  and*’  That  the  mind  of  Jesus  was  characterized 
by  human  possibilities  and  human  limitations, 
that  the  maturity  and  strength  of  his  intel¬ 
lectual  power  depended  upon  self-activity  in  response  to 
natural  and  divine  stimuli,  is  made  known  by  the  Gospel, 
by  the  teaching  and  acts  of  Jesus  himself. 

Luke  makes  two  statements,  varying  only 
slightly,  which  throw  light  on  this  question. 
The  first,  “And  the  child  grew,  and  waxed  strong,  filled 
with  wisdom:  and  the  grace  of  God  was  upon  him”  (Luke 
2:40),  is  rendered  by  Campbell  to  read,  “And  the  child 
grew  and  acquired  strength  of  mind,  being  filled  with 
wisdom,  and  adorned  with  a  divine  gracefulness.”  And 
the  second,  “And  Jesus  advanced  in  wisdom  and  stature, 
and  in  favor  with  God  and  man”  (Luke  2:52),  is  inter¬ 
preted  by  Campbell  to  mean,  “And  Jesus  advanced  in 
wisdom  and  stature,  and  in  power  with  God  and  man.” 
Significant  The  significant  facts  of  this  scripture,  in 

teaching  this  connection,  are  that  a  time  of  mental 

preparation  was  necessary  for  him  before  entering  upon 
his  work  of  teaching;  that  his  mental  preparation,  like 
other  human  beings,  was  in  harmony  with  his  laws  of  life 
and  growth,  consisting  of  reaction  to  proper  stimuli,  re¬ 
sulting  in  normal  growth  and  power  (“and  the  child  grew 
and  acquired  strength  of  mind”  and  “advanced  .  .  . 

23 


24 


PEDAGOGICS  OF  JESUS 


in  favor  with  God  and  man”);  and  that  the  essential 
gracefulness  and  favor  or  power  with  God  and  men  de¬ 
pended  upon  this  period  of  preparation  and  development 
(“and  adorned  with  a  divine  gracefulness”  and  “advanced 
.  .  .  in  favor  with  God  and  man”).  The  meaning 

of  the  processes  here  suggested  in  the  mental  experiences 
of  the  “Son  of  Man”  and  the  results  described  are  clear, 
for  they  are  in  harmony  with  the  psychic  experiences  and 
the  methods  employed  in  reaching  similar  ends  in  modern 
education. 

“A  people  is  but  the  attempt  of  many 
To  rise  to  the  complete  life  of  one; 

And  those  who  live  as  models  for  the  mass 
Are  singly  of  more  value  than  them  all.” 

terms  o^human  Jesus  would  not  have  asked  his  disciples  to 
experience  model  after  him,  if  he  had  not  been  thinking 

and  living  in  terms  and  the  fact  of  human 
experience  and  human  possibility.  His  life  means  more 
to  us,  as  an  expression  of  love,  because  he  was  “touched 
with  the  feeling  of  our  infirmities,”  and  because  he  was 
able  to  live  the  human  life  without  sin,  as  an  example  of 
our  possibility  by  faith  in  him.  That  his  intellectual 
power  was  limited,  that  success  in  the  fulfillment  of  his 
mission,  depended  upon  obedience  to  the  Father  and  the 
development  of  his  faculties,  and  that  he  was  living  the 
intellectual  life  of  humanity,  as  an  example  for  all  men  to 
follow,  are  made  known  by  his  own  words  and  acts. 
Sward^educa-  His  knowledge  of  his  intellectual  limitation 
and  his  desire  for  knowledge  and  develop- 


THE  INTELLECTUAL  FITNESS  OF  JESUS  25 


ment  is  evident  in  his  attitude  toward  education,  as  ex¬ 
pressed  in  numerous  ways,  for  instance,  when  only  twelve 
years  of  age,  he  went  before  the  great  teachers  of  the  age, 
the  doctors  and  lawyers,  and  asked  them  questions  con¬ 
cerning  the  law  of  God.  His  sense  of  limited  knowledge 
is  expressed  in  his  answer  to  the  question  in  reference  to 
his  second  coming,  when  he  said,  “of  that  day  or  that 
hour  knoweth  no  one,  not  even  the  angels  in  heaven, 
neither  the  Son,  but  the  Father”  (Mark  18:32). 

Christian  edu-  To  be  able  to  think  truly,  clearly,  and 
mission 1  of  powerfully,  and  that  in  the  presence  of  one’s 
Jesus  enemies,  out  of  a  pure  and  clear  human  intel¬ 

lect,  is,  from  the  human  side,  the  work  of  Christian  educa¬ 
tion  and  salvation,  for  the  noblest  action  and  the  sublimest 
feeling  depend  upon  the  ability  to  discern  the  right  rela¬ 
tions  and  interrelations  of  the  material  and  the  immaterial, 
of  the  human  and  the  divine.  It  was  the  mission  of  Jesus 
to  demonstrate,  as  a  man,  the  possibility  of  accomplishing 
this  feat  by  living  the  ideal  intellectual  life  of  humanity, 
as  a  babe,  youth  and  man.  He  taught  as  a  man,  but  his 
thoughts  were  divine.  He  felt  and  willed  as  a  man,  but 
his  feelings  and  decisions  were  divine.  His  Godly  thoughts 
led  to  divine  actions,  heavenly  joys  and  sorrows. 

Normal  de-  The  intellectual  life  of  Jesus,  as  a  babe, 
jesuPsment  °f  differed  with  his  life,  as  a  youth,  and  his  life, 
as  a  youth,  differed  with  his  life,  as  a  man. 
However,  this  difference  was  only  that  realized  by  educa¬ 
tion,  for  the  infant  mind  was  the  possibility,  in  embryo, 
of  the  mind  of  the  youth  and  the  man.  In  that  uncon¬ 
scious  existence  of  the  Christ  child  in  the  manger  of 
Bethlehem  were  all  the  future  possibilities  of  the  world’s 


26 


PEDAGOGICS  OF  JESUS 


redeemer.  The  direction  of  the  flow  of  consciousness 
which  his  immaterial  powers  would  take  was  yet  to  be 
seen,  and  to  be  determined  by  self-activity  and  external 
influences;  for  temptation  was  not  real,  if  it  were  im¬ 
possible  to  yield  to  it. 

unconscious  Though  tendencies  to  reaction  in  a  certain 
way  are  transmitted,  yet  intellectual  ability 
or  education  is  not  inherited;  therefore,  every  infant  be¬ 
gins  adjustment  and  development  by  unconscious  and 
purposeless,  reflex,  and  automatic  activity.  These  in¬ 
stinctive  and  unconscious  reactions  prepare  the  infant 
for  conscious  reaction  to  the  wider  environment  and  for 
intelligent  adjustment  by  experiences.  All  the  facts, 
reported,  in  relation  to  the  infancy  of  Jesus,  as  well  as 
these  life  principles,  lend  proof  to  the  fact  that  Jesus 
passed  through  this  unconscious  stage  of  reaction  to  his 
environment,  leading  up  to  the  place  where  voluntary 
attention  was  given  and  where  conscious  reaction  began 
to  fit  him  intellectually  for  his  life-work. 


“  0  heavens !  how  awful  is  the  might  of  souls 
And  what  they  do  within  themselves  while  yet 
The  yoke  of  earth  is  new  to  them,  the  world 
Nothing  but  a  wild  field  where  they  are  sown.” 


voluntary*  r  e -d  Drawn  by  native  instinct  and  a  dawning 

acti°n  sense  of  need,  his  young  life  became  conscious 

to  the  heart-throbs  about  him,  and  the  struggle 
for  mastery  is  his  own.  In  the  re-discovery  of  the  novel 
world  about  him  is  his  interest  and  delight,  as  well  as  the 
possibility  of  fitness  for  making  known  the  truth  of  God. 


THE  INTELLECTUAL  FITNESS  OF  JESUS  27 


It  is  true  that  prior  to  this  time  his  activities  or  responses 
to  external  stimuli  have  been  due  to  inborn  powers  of 
adjustment,  and  it  is  also  true  that  inheritance  has  con¬ 
tributed  its  share  to  the  direction  of  his  future  activities; 
but,  in  a  large  sense,  all  education  is  self-education;  that 
is,  self-development  in  any  direction  is  largely  the  result 
of  right  or  wrong,  conscious  and  voluntary  reaction  to  ex¬ 
isting  influences,  and  the  modification  of  environment, 
so  far  as  possible,  to  meet  one’s  ideals  and  needs.  Jesus 
had  this  responsibility  to  meet,  else  he  would  not  represent 
to  the  Father  a  perfect  humanity,  the  hope  of  the  in¬ 
dividual  for  salvation. 

‘‘My  soul  hath  had  its  conflicts 
With  mighty  hosts  of  sin; 

And  the  deadly  foes  without  me, 

And  the  deadlier  foes  within. 

But  I  saw  those  legions  flee, 

And  my  soul  found  victory, 

When  I  trusted  in  the  merit 
Of  the  Man  of  Galilee.” 

ofhjesuSentanc8  The  significance  of  the  inheritance  of  Jesus 
is  suggested  by  the  events  which  preceded 
his  coming.  Man  was  created  without  sin  and  placed 
under  favorable  conditions  for  development  and  happiness, 
and,  after  the  fall,  God  continued  the  work  of  reconstruc¬ 
tion — as  it  had  been  destined  he  would — for  his  redemp¬ 
tion.  This  must  be  a  work  of  education,  atonement,  and 
rebirth.  God  talked  to  Noah,  Enoch,  and  others,  the 
noblest  and  best  of  the  race,  and  through  them,  and 


28 


PEDAGOGICS  OF  JESUS 


through  nature,  sought  to  educate  man  and  bring  him 
back  to  himself;  but  the  mankind,  for  the  most  part,  con¬ 
tinued  to  grow  more  and  more  wicked,  and,  at  the  tower 
of  Babel,  turned  from  him  to  go  their  own  way.  From 
among  them  (this  people)  God  called  Abraham  to 
go  out  from  his  people  through  whom  he  proposed  to 
raise  up  a  nation  (people)  for  the  accomplishment  of  his 
purpose,  and  Abraham  obeyed.  After  years  of  prepara¬ 
tion,  Moses,  a  highly  educated  man,  was  selected  from 
this  nation  of  Israel  to  give  to  man  the  first  revelation  of 
God  by  means  of  the  written  law,  that  his  nature  and  will 
might  more  widely  and  fully  be  made  known.  Then  by 
the  great  teachers  of  the  nation,  whom  he  raised  up,  the 
prophets,  priests,  and  kings,  he  sought  the  accomplishment 
of  the  same  purpose, — the  gradual  revelation  of  his  power, 
holiness  and  beneficence.  By  all  these  means,  he  sought 
to  develop  enough  mind  and  heart  in  his  people  to  com¬ 
prehend  the  deeper  revelation  of  his  love.  When  the 
time  came,  when  there  would  be  sufficient  mind  and  heart 
in  the  spiritual  environment  to  interpret  the  meaning  and 
make  his  life  possible,  God  sent  Jesus  to  the  world — the 
deepest  expression  of  his  love.  So  it  required  hundreds 
of  years  of  training  and  development  of  his  ancestry  to 
give  us  the  “  Son  of  Man.  ”  This  long  process  is  significant 
of  the  slow  results  of  development  by  inheritance,  and  is 
suggestive  of  the  deeper  meaning  of  environment  and 
personal  effort. 

His  environ-  As  to  his  environment,  the  home  life — the 
character  of  the  different  members  of  the 
family,  especially  the  mother  and  foster  father;  the  social 
and  religious  customs  of  the  national  life — the  character 


THE  INTELLECTUAL  FITNESS  OF  JESUS  29 


of  nurture  in  the  home,  the  temple,  and  synagogue;  and 
his  natural  environment  are  the  primary  influences  to  be 
considered. 

The  home  life  The  Gospel  of  Luke  gives  us  the  best 
—Mary  picture  of  the  life  of  Mary,  the  mother  of 

Jesus,  though,  for  the  most  part,  it  is  only  suggestive  in 
statement  in  the  facts  connected  with  the  annunciation, — 
her  meeting  the  angel  (1 :28-38),  her  going  to  see  Elizabeth 
(39-40),  and  by  preserving  the  sayings  of  Mary  herself, 
especially  her  “song”  (40-55).  These  passages  indicate 
the  strength  and  beauty  of  her  mind  and  heart.  “But 
when  she  saw  him,  she  was  greatly  troubled  at  the  saying, 
and  cast  in  her  mind  what  manner  of  salutation  this 
might  be”  (29).  That  the  word  here  rendered  “troubled” 
does  not  imply  lack  of  courage  but  only  agitation  of  mind, 
which  suggests  power  of  reflection  and  understanding, 
characteristic  of  the  educated,  is  confirmed  by  another 
statement,  where  it  is  said,  in  reference  to  another  event, 
that  she  “kept  all  these  things,  and  pondered  them  in  her 
heart”  (2:19).  These  statements  represent  her  as  being 
thoughtful  and  reflective.  And  by  her  determination  to 
test  the  information  received  from  the  angel  in  her  decision 
to  see  Elizabeth  (1:39),  she  represented  herself  as  active 
and  prudent.  And,  again,  the  song,  “which  may  have 
been  written  while  in  the  home  of  Elizabeth,”  and  which 
Luke  may  have  collected  with  other  historical  documents, 
is  evidence  that  she  was  familiar  with  Old  Testament 
scripture,  and  that  she  possessed  a  liberal  education,  in 
harmony  with  her  kingly  ancestry,  for  it  implies  an  accom¬ 
plishment  not  enjoyed  by  the  women  of  oriental  peoples 
to  any  great  extent. 


30 


PEDAGOGICS  OF  JESUS 


Joseph  Joseph,  the  foster  father  of  Jesus,  was  a 

just,  wise,  and  considerate  man,  who  was  at 
least  well  informed  in  the  scripture  and  educated  for  a 
trade.  That  he  was  familiar  with  the  scripture  is  implied 
in  the  reference  of  the  angel  to  the  prophecy  concerning 
the  birth  of  Jesus  to  assure  him  of  the  faithfulness  of 
Mary  (Matt.  1:23).  That  he  was  discreet,  wise  and  just 
was  also  shown  by  the  facts  in  this  connection.  And,  if 
Jesus  drew  his  lessons  in  reference  to  earthly  parents 
from  the  impressions  received  from  his  home  life,  we 
must  conclude  that  Joseph  was  loving  and  tender  in  his 
relations  with  his  children;  for  instance,  Jesus  says,  “Or 
what  man  is  there  of  you  who  if  his  son  shall  ask  him  for 
a  loaf,  will  give  him  a  stone?”  And,  “If  ye  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children,  how 
much  more,  shall  your  Father  which  is  in  heaven  give 
good  things  to  them  that  ask  him?”  (Matt.  7:9,  11). 
Kemp  says,  “Unlike  many  oriental  fathers,  he  apparently 
took  his  children,  and  especially  his  eldest  son,  Jesus,  into 
his  confidence,  and  thus  established  that  relation  of 
fraternal  comradeship  which  is  so  prominent  in  Jesus’ 
teachings.”  v 

The  five  And  the  five  brothers  of  Jesus,  under  the 

brothers  same  intelligent  parental  love  and  influence 

as  Jesus,  in  the  home  life,  must  have  afforded  Jesus  oppor¬ 
tunity  for  studying  the  growth  of  the  human  soul  at 
different  stages  of  development,  and  for  observing  the 
exercise  of  their  faculties  in  their  relations  with  each  other. 
He  may  thus  have  been  impressed  with  the  innocence  of 
childhood  and  the  awakening  of  sinful  passions  with 
dawning  manhood,  developing  the  deep  insight  into  the 


THE  INTELLECTUAL  FITNESS  OF  JESUS  31 


abnormal  human  nature,  which  he  so  aptly  employed  in 
the  illustration  of  the  deepest  spiritual  truth  and  necessity 
of  regeneration  or  of  return  of  childhood,  when  he  said, 
“Except  ye  turn,  and  become  as  little  children,  ye  shall 
in  no  wise  enter  into  the  kingdom  of  heaven”  (Matt. 
18:3). 


Religious  The  religious  customs  of  the  Jews,  in  har¬ 

mony  with  the  ceremonial  law,  which  were  to 
be  everywhere  observed  in  the  home,  as  well  as  in  the 
temple  worship  at  Jerusalem  and  the  Sabbath  worship  in 
the  synagogues  in  all  the  towns,  were  conducive  to  moral 
and  religious  development  and  also  to  intellectual  power. 
Much  attention  was  given  to  the  reading  and  interpreta¬ 
tion  of  the  Old  Testament  scripture,  especially  to  the 
Serna,  Israel’s  religious  creed;  and  prayers  wrere  offered 
to  God  every  day  before  each  meal.  The  religious  at¬ 
mosphere  in  which  Jesus  lived  at  home  must  have  been  to 
him  what  sunshine,  pure  air,  and  gentle  showers  are  to  the 
tender  plant. 


instruction  in  No  other  oriental  nation  furnished  as  good 
educational  opportunities  as  the  Hebrew  na¬ 
tion  did.  No  other  of  these  nations  offered  any  chance 
for  women  or  girls  to  rise  by  personal  effort  beyond  their 
station  in  life,  which  had  been  fixed  by  accident  of  birth, 
and  even  the  Jews  wrere  tardy  in  the  recognition  of  their 
rights.  Among  the  Jews,  education  began  in  the  home. 
The  first  teacher  of  the  young  Hebrew  was  his  mother, 
who  gave  the  first  lessons  to  their  children  at  the  age  of 
five  years.  She  taught  them  the  Bible  and  the  Talmud. 
This  instruction  was  supplemented  by  the  great  teachers 
of  Judaism  in  the  temple  at  Jerusalem.  After  the  return 


32 


PEDAGOGICS  OF  JESUS 


of  Ezra,  about  458  B.  C.,  synagogues  were  established  in 
all  the  towns,  where  the  law  was  taught  by  these  teachers 
on  Sabbaths.  From  about  the  year  200  B.  C.,  minor 
officers  began  to  teach  the  children  in  the  synagogues 
during  the  week,  and,  after  the  Maccabean  revolt,  167 
B.  C.,  schools  became  general,  where  reading,  writing  and 
arithmetic  were  taught  to  all.  These  facts  are  suggestive 
of  some  of  the  educational  advantages  of  Jesus.  In  all 
his  work  of  educational  preparation,  he  must  have  received 
much  inspiration  and  help  from  his  mother,  who  seems  to 
have  received  more  than  common  education  herself. 
Reaction  to  this  home  environment  must  have  been  a 
large  influence  in  making  him  a  normal  and  yet  an  extra¬ 
ordinary  youth  and  man. 

Social  environ-  The  influences  in  the  social  environment  of 
Jesus  to  which  he  reacted,  no  doubt,  contrib¬ 
uted  largely  in  fitting  him  intellectually  for  the  work  of 
his  distinctive  social  teaching,  made  known  by  the  Gospels. 
The  social  experience  of  Jesus  in  the  home,  and  the 
church  has  been  implied  in  much  of  what  has  been  said  in 
relation  to  his  home  life.  The  Old  Testament  scripture, 
with  which  Jesus  became  so  familiar,  is  sociological  in 
much  of  its  teaching,  recognizing  and  emphasizing,  more 
than  any  other  doctrine  of  the  time,  right  human  relations 
and  the  responsibilities  of  men  to  God,  and  to  each  other, 
as  individual  members  of  the  nation,  which  Jesus  inter¬ 
preted  and  extended  to  the  race  in  terms  of  the  Father¬ 
hood  of  God  and  the  brotherhood  of  man.  This  was  a 
primary  teaching  and  to  be  a  controlling  principle  in  the 
spiritual  kingdom  which  he  came  to  establish.  Thus 
Jesus  gave  recognition  to  the  social  teaching  of  Old  Testa- 


THE  INTELLECTUAL  FITNESS  OF  JESUS  33 


ment  scripture  in  his  implications  of  the  ideal  state  and  in 
the  building  of  his  church  and  the  deeper  motive  to  realize 
an  ideal  spiritual  kingdom  by  the  salvation  of  individuals. 
The  Old  Testament  was  the  teacher  of  national  religious 
and  social  ideas  which  prepared  for  the  social  religion  of 
Christ.  The  social  experiences  of  Jesus  during  the  period 
of  his  preparation  were  influenced  by  the  highest  ideals 
of  individual  relationships  in  the  home,  church,  and 
national  life  of  the  time,  upon  which  he  builded  and  de¬ 
veloped  the  conception  of  the  modern  State,  the  Christian 
home,  the  Christian  church,  and  the  Kingdom  of  God. 
This  was  the  background  for  the  teachings  of  Jesus,  which 
would  lead  men  to  “seek  God  on  the  line  of  the  social  rela¬ 
tionships  and  social  ties,”  which  turn  the  hearts  of  fathers 
and  children  to  each  other,  and  which  raise  women  to  their 
true  relation  to  the  home  and  to  society,  and  which,  in 
general,  make  the  strong  the  rightful  protectors  of  the 
weak.  This  social  environment  of  Jesus  anticipated  to 
some  degree  the  universal  world  relations  to  be  builded 
upon  the  character  of  masculine  strength  and  feminine 
tenderness,  at  once  the  distinction  of  Jesus,  and  the  con¬ 
trast  with  the  common  oriental  ideals.  While  serving  as 
a  foundation  upon  which  to  build,  in  that  it  embodied  the 
highest  ideal  of  human  friendship  in  the  experience  of  men, 
it  also  illustrated  the  effects  of  human  selfishness,  of  which 
Jesus  made  use  to  force  upon  the  reason,  the  truth  of  his 
higher  ideal  of  love  to  God  and  love  to  men.  Emerson 
said,  “Our  chief  want  in  life  is  somebody  who  shall  make 
us  do  what  we  can.  This  is  the  service  of  a  friend;  with 
him  we  are  easily  great.  How  he  flings  wide  the  doors  of 


34 


PEDAGOGICS  OF  JESUS 


existence!  What  an  understanding  we  have!  How  few 
words  are  needed!  It  is  the  only  real  society/’ 

Natural  envi-  The  influence  of  nature  on  the  intellect  has 
ronment  been  discussed  by  scientists,  philosophers, 

painters,  and  poets,  and  the  facts  have  found  expression 
in  the  lives  of  all  who  have  come  in  close  touch  with  it 
and  have  properly  reacted  to  it,  and  no  one  furnishes  a 
better  demonstration  of  its  influence  than  Christ  Jesus. 
How  much  he  was  influenced  by  it  appears  in  the  large 
use  which  he  makes  of  nature  in  the  illustration  of  spiritual 
truth.  The  poet  caught  the  inspiration  of  the  influence 
of  nature’s  voices  and  expressed  his  interpretation  in  the 
following  significant  and  impressive  lines. 

“To  him  who  in  the  love  of  nature  holds 
Communion  with  her  visible  forms,  she  speaks 
A  various  language;  for  his  gayer  hours 
She  has  a  voice  of  gladness,  and  a  smile 
And  eloquence  of  beauty,  and  she  glides 
Into  his  darker  musings,  with  a  mild 
And  healing  sympathy,  that  steals  away 
Their  sharpness,  ere  he  is  aware.  When  thoughts 
Of  the  last  bitter  hour  come  like  a  blight 
Over  thy  spirit,  and  sad  images 
Of  the  stern  agony,  atid  shroud,  and  pall, 

And  breathless  darkness,  and  the  narrow  house, 
Make  thee  to  shudder,  and  grow  sick  at  heart: — 
Go  forth,  under  the  open  sky,  and  list 
To  Nature’s  teachings,  while  from  all  round — 
Earth  and  her  waters,  and  the  depths  of  air — 
Comes  a  still  voice.” 


THE  INTELLECTUAL  FITNESS  OF  JESUS  3 5 


True  test  While  inherited  tendencies,  and  advantages 

for  development  in  his  environment,  are  sug¬ 
gestive  of  his  preparation,  yet  the  true  test  of  fitness  is  to 
be  found  in  his  ability  to  meet  the  objections  of  opposers, 
convince  of  error,  lead  to  acceptance  of  the  truth,  and  to 
overcome  temptation  in  his  own  life,  illustrating  by  ex¬ 
ample  the  ideal  intellectual  humanity. 

Meeting  The  teachings  of  Jesus  as  a  revelation  of 

enemies  °f  the  God  of  love  were  above  the  conceptions  of 
the  strongest  and  best  of  the  race.  It  was 
only  natural,  therefore,  that  he  would  meet  much  deter¬ 
mined  opposition.  His  intellectual  fitness  appears  in  his 
ability  to  answer  the  criticism  of  his  enemies.  How  well 
he  did  this  may  be  seen  by  reference  to  some  of  his  ex¬ 
periences.  Study  the  discussion  between  Jesus  and  the 
Jews  in  his  defence  against  the  attack  made  by  them  on 
his  doctrine  (John  8:31-59).  Notice  how  fairly  and  com¬ 
pletely  he  answered  every  criticism,  uncovered  the  decep¬ 
tion  of  their  argument  by  their  own  lives,  and  justified 
his  claims;  and  notice  that  after  the  intellectual  conflict 
and  their  vanquishment,  they  wanted  to  stone  him,  and 
how  he  escaped  them.  Then  study  the  discussion  be¬ 
tween  Jesus  and  Simon,  the  Pharisee,  which  was  provoked 
by  the  attention  of  a  woman,  who  was  a  sinner,  to  Jesus, 
while  they  were  dining  in  this  Pharisee’s  house.  Notice 
how  Jesus  by  simple  illustration  forced  Simon  to  acknowl¬ 
edge  the  justice  of  his  action  in  permitting  this  attention, 
and  how  gently  but  effectively  he  reproved  him  and 
pressed  upon  his  consciousness  his  own  guilt  and  violation 
of  the  law  by  which  he  sought  to  condemn  Jesus  and  the 
woman,  and,  finally,  how  he  lived  up  to  the  spirit  of  his 


36 


PEDAGOGICS  OF  JESUS 


doctrine,  in  forgiving  the  woman  and  directing  her  to  go 
in  peace  (Luke  7 :36-50) .  And  then  notice  how  he  justified 
his  doctrine  of  forgiveness  for  the  penitent  when  he  an¬ 
swered  the  Scribes  and  Pharisees,  who  brought  the  woman 
discovered  in  adultery  to  test  him,  by  appeal  to  their  own 
consciousness  of  guilt  (John  8:3-11).  In  these  and  many 
other  instances,  we  see  manifested  the  fairness  of  Jesus 
in  meeting  criticism,  his  keen  intellect,  bountiful  store  of 
knowledge,  simple  and  natural  consciousness,  and  in 
some  instances,  we  may  recognize  a  sense  of  humor — all 
of  which  bring  out  clearly  the  intellectual  fitness  of  Jesus 
to  successfully  meet  the  misconception  and  dishonesty  of 
humanity.  Matthews  said,  “If  our  Savior  himself  never 
laughed,  it  is  difficult  to  believe  that  the  bystanders  did 
not  laugh,  or  at  least  smile,  when  he  tore  the  mask  from  the 
hypocritical  Pharisees  who  laid  heavy  burdens  on  men’s 
shoulders  which  they  themselves  would  not  move  with 
their  fingers,  and  devoured  widows’  houses,  even  while 
for  pretence  they  made  long  prayers.” 

Convincing  Not  only  was  it  the  burden  of  Jesus  to  meet 

the  opposition  of  his  enemies  but  errors  in 
judgment  by  honest  searchers  after  truth  must  also  be 
corrected.  This  is  often  a  difficult  task  of  the  teacher, 
for  false  conceptions,  supported  by  unconscious  prejudice, 
and  habits,  long  established  by  repeated  action,  must  be 
removed.  In  this  phase  of  his  efforts,  Jesus  no  less  demon¬ 
strates  his  intellectual  acumen.  This  may  be  seen  in  the 
apt  explanation  of  the  kingdom  of  peace  which  he  came 
to  establish  and  the  relation  of  the  inhabitants  of  that 
kingdom.  Disputing  among  themselves  as  to  who  should 
be  greatest  in  the  kingdom  of  heaven,  the  disciples  revealed 


THE  INTELLECTUAL  FITNESS  OF  JESUS  37 


their  misconception  of  its  real  nature.  Jesus  to  correct 
their  error,  placed  a  little  child  in  their  midst,  and  said, 
“Verily  I  say  unto  you,  except  ye  turn,  and  become  as 
little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.”  “Whosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  greatest  in  the  kingdom  of 
heaven”  (Matt.  18:2-3).  It  is  not  difficult  to  think  the 
relation  after  him,  but  Jesus  thought  it  first,  it  was  original 
with  him.  The  wise  teacher  finds  a  logical  point  of  de¬ 
parture  in  the  learner  and  from  this  leads  to  the  conception 
of  the  new  truth.  The  greatest  efforts  of  Jesus,  in  his  work 
of  teaching,  seem  to  have  been  made  in  clarifying  the 
truth  by  making  the  largest  use  of  experiences  in  the  con¬ 
sciousness  of  the  student  which  were  related  to  the  new 
truth  to  be  taught.  This  is  clearly  demonstrated  in  this 
lesson  of  the  child  and  the  kingdom. 

The  supreme  Significant  as  was  the  work  of  teaching  in 
test  of  fitness  Kfe  Gf  Jesus,  and  deeply  as  it  impresses  us 

with  his  strength  of  mind  and  ability  to  teach,  it  was  not 
the  supreme  test  of  his  fitness  for  the  fulfillment  of  his 
mission  to  the  world,  but  this  is  found  in  his  power  to 
overcome  temptation,  and,  in  all,  to  illustrate  the  ideal 
humanity  and  the  principles  which  he  taught.  The  climax 
of  this  test  may  be  seen  in  the  appalling  experiences  of  the 
garden  of  Gethsemane.  In  being  directed  at  all  sides  of 
his  being — body  and  spirit — these  experiences  have  a 
parallel  in  those  in  the  wilderness,  but  they  were  not 
paralleled  in  the  strength  of  the  attack.  It  seems  that 
all  the  powers  of  darkness  came  to  try  him  in  these  closing 
hours  of  conflict. 


38 


PEDAGOGICS  OF  JESUS 


In  this  tragic  hour  of  the  culminating  crisis,  to  be  the 
final  and  severest  temptation  of  Jesus,  we  find  him  on  the 
Mount  of  Olives  in  the  garden  to  which  he  had  often  re¬ 
tired  for  recreation,  sleep  and  rest,  but  for  quite  different 
reasons.  He  now  comes  to  this  place  of  retirement,  not 
in  the  spirit  of  retreat,  but  to  meet  the  combined  forces 
of  the  approaching  enemy  and  to  fight  the  decisive  battle 
in  the  conflict  for  humanity  and  seal  the  victory  with  his 
blood.  If  he  fails  in  this,  all  is  lost;  if  he  wins  a  victory,  all 
is  established.  With  this  awful  sense  of  responsibility, 
in  this  critical  time,  Jesus  must  have  brought  in  quick 
review,  past  experiences  and  impending  doom.  The 
victories  of  the  past  have  engaged  all  the  powers  of  the 
man  and  brought  into  co-operation  the  strength  of  the 
divine.  In  this  final  test,  he  is  to  stand  alone!  Can  he 
endure  the  test  of  pain,  agony  and  death?  Gloom  and 
sorrow  settle  deep  upon  his  soul!  He  prays,  ah,  he  prays 
as  a  man,  “Father,  if  thou  be  willing,  remove  this  cup 
from  me:  nevertheless  not  my  will,  but  thine,  be  done.” 
(Luke  22:42).  He  prays  again  and  again,  the  same 
prayer,  but  it  is  not  his  Father’s  will  to  grant  it!  The 
conflict  is  upon  him!  And  what  a  struggle!  The  Son  of 
Man  sweats  drops  of  blood!  But  he  wins! 

“He  proved  them  all — the  doubt,  the  strife. 

The  faint,  perplexing  dread; 

The  mists  that  hang  o’er  parting  life 
All  gathered  round  his  head: 

That  he  who  gave  men’s  breath  might  know 
The  very  depths  of  human  woe.” 


THE  INTELLECTUAL  FITNESS  OF  JESUS  39 


andUS<fcvin”an  While  Jesus  in  his  mental  capacity  was  an 
ideal  human,  yet  he  was  more  than  man,  for 
the  divine  mind  and  power  could  be  brought  into  action, 
on  occasions  consistent  with  his  purpose,  for  the  perform¬ 
ance  of  feats  which  the  human  mind  and  power  were  in¬ 
adequate, — when  he  wished  to  exercise  superhuman 
power  in  discerning  men’s  minds,  to  prove  his  claim  of 
divine  origin,  or  to  help  a  friend;  for  instance,  when  he 
told  his  enemies  and  friends  what  they  had  been  thinking 
about  on  different  occasions,  when  he  healed  men’s  bodies, 
opened  their  eyes,  and  gave  them  hearing,  and  when  he 
prayed  to  the  Father  and  with  undried  tears  of  human 
experience  on  his  face,  he  commanded,  “Lazarus  come 
forth,”  and  Lazarus  came  from  the  tomb.  Thus  it  ap¬ 
pears  that  Jesus  was  not  only  a  human  teacher,  but  also 
divine,  the  Son  of  God — The  Great  Teacher. 


CHAPTER  III 


The  Ethical  Fitness  of  Jesus 


Meaning  of 
ethics 


Ethics  has  a  double  significance.  It  may 
have  reference  to  the  highest  good,  as  experi- 
teadier-11  and  enced  in  the  ideal  human  character,  and,  as 

principles  expressed  in  ideal  human  activity,  either  in 

teacher^  words  word  or  deed;  in  other  words,  it  maybe  applied 
and  acts  both  to  the  teacher  himself  and  his  teachings. 

If  the  character  of  the  teacher  is  an  ideal  one,  to  be  con¬ 
sistent  and  true  to  himself,  his  teachings  must  be  in  har¬ 
mony  with  his  life,  and  ideal  also.  Therefore,  there  is 
the  relation,  existing  between  these  different  aspects  of 
the  subject,  of  cause  and  effect.  If,  then,  the  character 
of  the  teacher  is  the  cause,  his  teaching,  by  word  and 
act,  is  the  effect,  and,  knowing  the  effect,  the  nature  of 
the  cause  may  be  discovered.  It  is  also  evident  that 
there  will  be  perfect  harmony  between  his  words  and 
acts,  for  they  are  effects  of  the  same  cause,  differing  only 
in  the  form  of  expression.  From  these  facts  we  must 
reach  our  conclusions  in  reference  to  the  ethical  fitness  of 
Jesus. 

Purpose  of  this  The  purpose,  therefore,  of  this  discussion 
discussion  shall  be  to  show  how  well  Jesus  himself  was 

prepared  to  demonstrate  in  his  life  of  action  the  ethical 
principles  which  he  taught.  Did  his  attitude  toward 
the  Father  and  toward  men  justify  his  doctrine  of  right 
relations  between  man  and  God  and  between  man  and 

40 


THT  ETHICAL  FITNESS  OF  JESUS 


41 


man?  The  ethical  fitness  of  himself  must  appear  in  the 
ethical  relation  of  his  character  and  the  expression  of  it  in 
his  life-work  and  in  the  relation  of  his  ethical  teachings 
to  the  needs  of  men  for  the  highest  self-realization.  These 
facts  must  be  sought  in  a  few  of  his  characteristic  doc¬ 
trines  and  practices,  the  impression  which  he  made  on 
others  of  his  time,  and  the  continued  effect  of  his  life 
and  teaching  on  the  life  of  the  race. 

More  specific  A  right  interpretation  of  the  ethical  teach- 
purpose  ings  of  Jesus,  in  the  language  of  the  teacher, 

must  be  by  the  concrete  and  objective  method,  or  getting 
one’s  bearing  and  inspiration  from  the  object  instead  of 
from  what  is  said  about  it.  The  ethical  doctrine  of  Jesus 
is  most  effective  when  it  leads  the  learner  to  Jesus 
himself  and  finds  in  him  its  interpretation  and  the  point 
of  departure  in  forming  an  estimate  of  his  principles 
of  duty — egoistic,  altruistic,  and  theistic.  To  be  more 
specific,  then,  the  aim  of  this  study  is  to  get  to  Jesus 
through  related  activities  and  find  the  secret  of  his  beauti¬ 
ful  life  in  his  thinking,  feeling,  and  willing,  in  terms  of 
duty  to  himself,  his  fellows,  and  to  God. 

Egoistic  ethics  The  egoistic  activities  of  Jesus  were  in 
of  Jesus  harmony  with  his  doctrine  of  duty  to  one’s 

self.  In  this  fact  may  be  found  his  self-realization,  the 
fitness  of  himself  to  interpret  for  others  the  summum 
bonum  in  human  character.  For  the  methods  which  he 
recommended  to  others  are  seen  to  have  their  origin  in 
his  own  experience  and  to  have  been  sufficient  in  the 
development  of  ideal  human  character. 

Duty  of  seif-  Jesus  taught  by  word  and  act,  directly  and 
indirectly,  that  it  is  the  duty  of  the  individual 


preservation 


42 


PEDAGOGICS  OF  JESUS 


to  protect  and  preserve  his  own  physical  and  spiritual 
being  against  external  and  internal  foes.  Paul  inter¬ 
preted  his  meaning  and  communicated  it  to  the  Thessa- 
lonians  in  his  characteristic  way  when  he  wrote,  “may 
your  spirit  and  soul  and  body  be  preserved  entire  without 
blame  at  the  coming  of  our  Lord  Jesus  Christ”  (II  Thes. 
5:2 3).  It  is  evident  from  this  suggestive  expression  of 
this  learned  and  ardent  follower  of  Jesus  that  he  had 
interpreted  from  the  teachings  and  conduct  of  the  Great 
Teacher  that  he  regarded  it  a  sin  against  God  for  one  to 
be  passive  in  the  perpetuation  of  his  own  triune  being,  and 
that,  if  he  does  not  assert  himself  to  conserve  all  his  re¬ 
sources  to  this  end,  he  will  not,  at  his  coming,  adjudge 
him  blameless  (I  Cor.  1 :8) . 

Duty  of  seif-  More  particularly  in  reference  to  the  duty 
preservation  of  phySical  self-preservation,  Paul  taught  the 

Philippian  jailor  the  same  lesson,  when,  be¬ 
cause  the  prison  doors  were  opened,  drawing  his  sword, 
he  would  have  taken  his  own  life,  he  “cried  with  a  loud 
voice,  saying,  Do  thyself  no  harm:  for  we  are  all  here” 
(Acts  16:28).  This  command  was  negative  in  form.  It 
entreated  the  jailer  what  not  to  do.  At  the  same  time, 
it  was  an  appeal  to  the  instinctive  desire  for  the  preserva¬ 
tion  of  life  and  removed  the  cause  for  the  intended  wicked 
act.  But  it  was  also  positive  in  suggestion  and  effect; 
for  it  impressed  upon  his  consciousness  the  duty  of  doing 
himself  good  instead  of  harm,  leading  to  the  question: 
“Sirs,  what  must  I  do  to  be  saved?”  (v.  30). 

Fitness  of  Jesus  How  well  Jesus  was  fitted  in  his  thinking, 
d°utyach  thls  feeling,  and  willing  to  impress  this  divine 

lesson  on  others  is  made  clear  by  his  behavior 


THE  ETHICAL  FITNESS  OF  JESUS 


43 


on  many  occasions.  He  “gave”  his  own  life  in  service 
and  sacrifice  for  others,  but  He  was  not  possessed  of  the 
mind  and  heart  to  take  his  own  life  in  an  effort  to  escape 
responsibility,  service,  and  suffering.  On  several  occa¬ 
sions  when  the  enraged  Pharisees  would  have  killed  him 
before  his  work  was  finished,  he  quietly  withdrew  from 
their  presence.  In  his  inner  life  of  love,  he  was  true  to 
the  duty  of  self-preservation  and  to  the  law  of  human 
instinct,  which,  under  normal  conditions,  reacts  favorably 
in  the  presence  of  external  foes  for  the  preservation  of 
one’s  physical  being. 

Conscious  ef-  That  Jesus  was  possessed  of  the  normal 
£?  b°odyeserve  desire  of  humanity  to  preserve  his  life  in  the 
flesh  as  long  as  possible  is  shown  by  his 
prayer  in  the  Garden, — “0  my  Father,  if  it  be  possible, 
let  this  cup  pass  away  from  me,”  and  the  stronger  desire 
to  be  obedient  to  the  law  of  duty  to  the  higher  life  in  that 
part  of  the  prayer  which  followed, — “nevertheless  not  as 
I  will,  but  as  thou  wilt”  (Matt  26:39).  So  every  sugges¬ 
tion  of  his  conduct,  as  well  as  all  his  teaching  by  word, 
attest  his  ideal  fitness  to  teach  most  effectively  the  duty 
which  the  individual  owes  to  God,  who  said:  “Thou  shalt 
do  no  murder”  (Ex.  20:13),  of  physical  self-preservation. 
Duty  of  seif-  Jesus  no  less  emphatically  taught  the  duty 
higherVaiifen  °f  of  self-activity  in  the  perpetuity  of  the  higher 
life  of  one’s  self.  He  taught  that  the  individual 
has  the  power,  by  self-activity,  to  overcome  the  enemies 
to  his  spiritual  being,  to  save  from  impotency  the  intellect 
and  the  heart  powers  from  atrophy  by  reacting  properly 
to  spiritual  stimuli.  He  said:  “I  am  the  living  bread 
which  came  down  out  of  heaven:  if  any  man  shall  eat  of 


44 


PEDAGOGICS  OF  JESUS 


this  bread,  he  shall  live  forever”  (John  6:51).  In  this  very 
significant  statement,  he  taught  the  duty  of  individual 
preservation  of  the  spiritual  life  by  eating  the  life-giving 
and  strength-giving  bread  of  spiritual  life,  which  he  de¬ 
clared  himself  to  be.  It  is  a  practical  illustration,  drawn 
from  the  laws  of  physical  life  and  growth,  suggesting  the 
parallel  duty  of  spiritual  self-realization  by  self-activity. 
It  reveals  his  deep  insight  into  the  needs  of  the  immaterial 
powers  of  the  individual  required  for  right  development, 
as  well  as  his  ability  and  willingness  to  meet  them.  He 
declares  that  he  is  the  Truth  incarnate  and  that  to  gain 
power  to  overcome  the  foes  to  spiritual  life  one  must  feed 
upon  this  Truth.  It  emphasizes,  by  suggestion,  the  law 
of  life,  rediscovered  by  modern  psychologists,  that  facts 
taught  or  learning  is  the  food,  which,  if  reacted  upon, 
causes  the  student,  by  imitation  and  development,  to 
become  like  the  teacher,  out  of  whose  experience  the  truth 
taught  springs.  This  fact  has  recently  found  expression  in 
the  statement  that  “as  the  teacher  is  so  is  the  student.” 
Spiritual  fitness  We  now  come  to  the  vital  question :  Did  the 
teachS  this° duty  life  of  Jesus — his  conduct  or  attitude  toward 

Effect  of  his  his  own  duty  to  himself  and  toward  the 
life  on  others  — spow  that  in  his  spiritual  being  he 

was  fitted  to  teach  this  high  ideal  to  others?  Were  his 
teachings  in  word  and  act  in  harmony  in  reference  to  this 
duty?  If  they  were,  then  we  must  conclude  that  they 
were  the  effects  of  the  same  cause  or  of  what  he  was,  and 
that  to  accept  his  doctrine  and  to  imitate  his  life  will 
develop  individuals  like  himself,  which  is  eternal  life,  as 
he  taught.  The  individual  is  brought  into  sympathetic 
touch  with  himself  and  he  lives  in  us:  for  when  food  is 


THE  ETHICAL  FITNESS  OF  JESUS 


45 


assimilated  or  when  truth  in  us  becomes  habit,  it  is  ours, 
and  the  truth  claims  us.  So  Jesus  is  ours  and  we  are  his, 
if  we  get  his  spirit.  His  spirit  of  love  lives  in  us,  and  our 
spirit  is  his  or  we  live  in  him.  His  conduct  is  ours  and 
ours  is  his.  The  effect  of  his  life  and  teaching  on  the 
spirit  and  conduct  of  others  is  certain  evidence  of  his 
fitness  (John  7:17). 


His  words  and  And  that  his  acts  were  in  harmony  with 
acts  m  harmony  wkat  }ie  taught  is  another  sufficient  evidence 

Sward  Ihe6  of  his  fitness.  That  Jesus  recognized  his 
need  of  the  sympathetic  presence  of  the 
Father  and  the  Holy  Ghost  is  everywhere  manifest  in 
the  Gospels:  for  all  his  most  significant  acts  were  prefaced 
by  appeals  for  help  to  the  Father  and  followed  by  prayers 
of  thanksgiving.  That  he  received  the  answers  to  his 
prayers  to  fit  him  for  his  work  may  be  seen  in  a  few 
characteristic  instances.  The  Holy  Ghost  came  upon 
him  in  answer  to  prayer.  “It  came  to  pass  when  all  the 
people  were  baptized,  that  Jesus  also  having  been  bap¬ 
tized,  and  praying,  the  heaven  was  opened,  And  the 
Holy  Ghost  descended  in  a  bodily  form  like  a  dove  upon 
him,  and  a  voice  came  out  of  heaven,  Thou  art  my  be¬ 
loved  Son;  in  thee  I  am  well  pleased”  (Luke  3:21,  22). 
Stalker,  in  reference  to  this  passage,  says:  “It  was  when 
He  was  praying  that  the  Spirit  was  sent  down  upon  Him, 
and  in  all  probability  it  was  this  which  at  the  moment  He 
was  praying  for.”  And  “about  eight  days  after  these 
sayings,  he  took  with  him  Peter  and  John  and  James,  and 
went  up  into  the  mountain  to  pray.  And  as  he  was 
praying,  the  fashion  of  his  countenance  was  altered  and 
his  raiment  became  white  and  dazzling,”  (Luke  9:28,  29). 


46 


PEDAGOGICS  OF  JESUS 


From  this  passage  it  seems  clear  that  the  transfiguration 
was  in  answer  to  Jesus’  prayer. 

His  life  in  Jesus  strikingly  revealed  his  own  fitness 

temptation  by  his  behavior  toward  God  in  the  presence 

of  the  enemy  with  the  three-fold  temptation  in  the  wilder¬ 
ness.  His  doctrine  of  the  spiritual  as  the  supreme  good 
and  his  attitude  toward  God,  as  an  individual,  in  reference 
to  it  are  set  side  by  side  in  clear  light,  revealing  at  once 
himself — thinking,  feeling,  and  willing.  The  first  tempta¬ 
tion:  “Command  that  these  stones  become  bread”  (Matt. 
4:3),  which  was  an  appeal  to  the  demand  of  his  physical 
organism  for  food,  was  met  by  the  response:  “Man  shall 
not  live  by  bread  alone,  but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God”  (Matt.  4:4).  This  action  is  in 
perfect  harmony  with  the  principles  which  he  taught 
his  followers,  in  reference  to  their  needs,  possibilities, 
and  duty  of  living  by  eating  the  bread  of  life.  He  demon¬ 
strates  himself  obedient  to  the  same  laws  of  life.  The 
second  temptation:  “Cast  thyself  down:  for  it  is  written, 
he  shall  give  his  angels  charge  concerning  thee”  (Matt. 
4:6),  which  was  an  appeal  to  his  spiritual  nature,  met 
the  similar  repulse:  “Thou  shalt  not  tempt  the  Lord  thy 
God”  (Matt.  4:7).  This  repulse  implies  his  knowledge 
of  his  relation  to  God  and  to  man,  and  his  unwillingness 
to  violate  the  laws  of  the  material  universe  to  which  as  a 
man  he  was  subject.  To  yield  would  have  been  to  defeat 
the  spiritual  purpose  for  which  be  was  manifested.  And 
the  third  temptation:  “All  these  things  will  I  give  thee,  if 
thou  wilt  fall  down  and  worship  me”  (Matt.  4:9),  also 
found  a  fitness  in  Jesus  to  resist  this  final  appeal  to  the 
human  weakness  of  worldly  passion.  It  was  inconsistent 


THE  ETHICAL  FITNESS  OF  JESUS 


47 


with  his  professional  life  and  the  laws  of  the  kingdom  to 
which  he  proved  himself  obedient.  He  said:  “Get  thee 
hence,  Satan:  for  it  is  written,  Thou  shalt  not  tempt  the 
Lord  thy  God,  and  him  only  shalt  thou  serve  (Matt. 
4:9,  10). 

Duty  of  seif-  Another  egoistic  duty  which  Jesus  empha- 
and6  s°pfirit°dy  sized  in  his  ethical  teaching  by  word  and 
conduct  was  the  conservation  of  resources — 
physical  and  spiritual — by  self-care  of  the  body  and  the 
soul.  The  facts  of  his  life,  so  far  as  we  know  them  con¬ 
cerning  this  duty,  are  also  a  means  of  discovering  his 
ethical  fitness.  But  self-preservation  and  self-care  are 
closely  related  in  the  life  of  ethical  duty:  for  want  of  self- 
care  often  leads  to  self-destruction.  However,  inadequate 
self-care  may  mean  only  loss  of  energy  for  the  present 
rather  than  ultimate  destruction. 

His  teaching  Some  of  the  topics  which  Jesus  emphasized 
as  essential  to  the  proper  care  of  the  body 
are:  conscious  self -activity  to  preserve  and  promote  the 
health,  to  develop  and  retain  power,  to  make  beautiful 
and  effective  as  possible  the  personal  appearance,  and  to 
bring  it  into  obedience  to  the  behests  of  the  higher  life. 
But  before  entering  upon  the  study  of  these  topics  to  find 
Jesus  himself  by  studying  his  teaching  and  conduct,  we 
should  be  reminded  of  the  fact  that  these  duties  were  ever 
by  him  subordinated  to  the  care  of  the  spiritual  self  and 
that  of  others.  This  will  help  us  to  harmonize  some 
seeming  contradictions  in  his  life  and  teachings. 

Ascetic  ideals  Jesus,  by  word  and  deed,  denounced  the 
denounced  ascetic  ideals  of  the  monk,  whose  ethical 

thought  was  spiritual  excellence  by  the  renunciation  of  all 


I 


48  PEDAGOGICS  OF  JESUS 

natural  and  material  needs.  In  harmony  with  this  ideal , 
they  disregarded  all  temporal  interests  and  subjected 
their  bodies  to  self-mortification  by  means  of  fasting, 
eating  unwholesome  food,  wearing  insufficient  clothing, 
uncleanliness  of  person,  binding  the  limbs,  carrying  heavy 
loads,  assuming  and  prolonging  for  months  at  a  time 
unnatural  postures  of  the  body,  flagellation,  withdrawal 
from  society,  etc. — all  to  produce  sufficient  suffering  of 
the  body  to  purify  the  soul.  Jesus  and  the  early  church 
came  in  conflict  with  these  teachings,  and,  later,  Christian 
ascetics  defended  these  principles  on  the  ground  of  the 
commands  of  Jesus  to  sell  one’s  goods  and  give  to  the 
needy,  to  take  no  thought  for  the  morrow,  to  forsake 
father  and  mother,  brothers  and  sisters,  to  renounce  the 
world,  and  to  give  up  all  and  follow  him. 

Seeming  dis-  The  teaching  of  Jesus,  taken  as  a  whole, 
crepancies  and  p'g  conciuct  in  pis  life-relations,  reveal 

his  meaning  of  such  commands.  Though  he  often  sought 
quietude  and  loneliness  (Matt.  14:23,  24)  yet  he  was  not 
a  recluse  and  did  not  teach  this  mode  of  life  to  others  as 
desirable.  His  attitude  toward  society  is  fully  attested 
by  his  social  ethics  and  by  his  social  activities  which  will 
be  discussed  under  the  proper  head. 

Sanctity  of  the  Jesus  emphasized  in  many  ways  the  sanctity 
body  of  the  human  body  and  the  duty  we  owe  to 

ourselves  and  to  God  in  conscious  effort  to  keep  it  in  a 
normal  condition  of  health.  His  work  of  cleansing, 
restoring,  and  healing;  the  incarnation  of  God  in  him; 
his  transfiguration;  his  death  and  resurrection  to  redeem 
the  soul  from  death  and  the  body  from  corruption;  his 
obedience  to  the  laws  of  exercise,  diet,  sleep,  and  rest — 


THE  ETHICAL  FITNESS  OF  JESUS 


49 


all  argue  his  interpretation  of  the  essential  function  of 
the  body,  its  relation  of  expression  to  the  higher  life,  and 
the  duty  of  sufficient  self-care.  And  the  wonderful  changes 
wrought  in  the  egoistic  activities  of  the  race  in  the  nations 
where  the  Gospel  has  been  preached  contrasted  with  those 
where  Jesus  is  not  known  is  strong  evidence  of  the  doctrine 
of  harmony  of  the  body  and  spirit  of  Jesus  in  order  to  the 
highest  self-realization.  The  Gospel  has  been  the  greatest 
influence  in  impressing  this  sense  of  duty  upon  all  people, 
the  outgrowths  of  which,  under  highest  forms  of  civiliza¬ 
tion,  are  seen  in  systems  of  education,  in  governments,  and 
in  many  other  institutions,  which  care  for  the  material 
good  of  the  individual.  In  all  this  Jesus  sees  the  realiza¬ 
tion  of  what  he  anticipated  for  the  individual  in  the 
future. 


Salvation  by  The  doctrine  of  Jesus  of  salvation  by 
doty1Cof  caring s  service,  which  is  in  perfect  harmony  with  his 
for  body  fife5  implies  iihe  exercise  of  the  physical — the 
brain,  the  tongue,  the  hand,  the  eye,  and  other  physical 
organs — as  a  means  of  expressing  the  attitude  of  the  inner 
consciousness  toward  others.  This,  in  turn,  implies  the 
importance  of  proper  care  of  the  body  that  it  may  be  the 
best  possible  means  of  making  known  the  inner  life  of 
service  and  that  the  spirit  may  get  the  reflex  benefit  of  a 
sound  body  as  a  result  of  adequate  expression.  In  other 
words,  the  body  must  be  so  cared  for,  beautified  and 
strengthened,  must  form  such  habits  of  reflex  and  auto¬ 
matic  responses  that  it  will  be  strong  to  obey  the  higher 
nature  of  love,  and,  in  this  way,  test  the  genuineness  of 
the  concepts  and  aid  in  the  assimilation  of  spiritual  food 
and  in  the  re-creation  of  the  ideals  which  are  false.  For 


50 


PEDAGOGICS  OF  JESUS 


assimilation  and  re-creation  result  only  when  there  is 
adequate  expression. 

His  fitness  of  Jesus  anticipated  these  facts,  re-discovered 
body  shown  m0(jem  psychologists,  and  taught  them 

unmistakably  in  his  life  of  service.  He  brought  his  body 
in  subjection  to  his  spirit,  making  it  the  instrument  of 
expression,  testing  thereby  the  genuineness  of  his  motives 
and  reinforcing  his  spiritual  beauty  and  power.  He 
always  said  the  right  thing  at  the  proper  time.  His 
tongue  and  his  automatic  thinking  were  in  such  unity 
that  there  never  were  in  his  life  any  slips  of  speech  (Matt. 
12 :36) .  His  eyes  too  were  mediums  of  expression  through 
which  his  concepts  of  duty  were  impressed  upon  his 
hearers  (Mark  3:5,  34;  5:32,  33;  Luke  22:61).  And  the 
use  made  of  his  hands  is  another  striking  evidence  of  the 
unity  between  what  he  claimed  to  be  and  the  effect  of 
his  conduct.  At  his  touch  the  eyes  of  the  blind  were 
opened,  the  dead  were  brought  to  life,  calm  came  to  the 
troubled  mind,  and  innocent  childhood  were  assured. 
How  fittingly  the  poet  suggested  the  physical  fitness  of 
Jesus  to  impress  this  egoistic  duty  on  other  individuals, 
when  he  sang, — 

“O  that  His  hand  had  been  placed  on  my  head, 

That  His  arms  had  been  thrown  around  me; 

And  that  I  might  have  seen  His  kind  look  when  He 
said: 

‘Let  the  little  ones  come  unto  me/  ” 

ofUsouif  care  This  stanza  also  furnishes  a  suggestive 
introduction  to  the  fitness  of  his  soul,  which 
worked  through  his  hands,  arms,  tongue,  and  eyes.  For 


THE  ETHICAL  FITNESS  OF  JESUS 


51 


Jesus,  in  reference  to  the  duty  one  owes  to  self  of  individual 
care,  taught  that  the  body  exists  for  the  soul,  through 
which  it  may  receive  impression  and  give  expression.  He 
taught  that  no  egoistic  duty  is  of  so  much  significance  to 
the  individual  as  care  of  the  soul  except  the  self-activities 
which  are  essential  to  its  life.  He  taught  that  the  highest 
duty  is,  by  self-activity,  to  secure  to  the  soul  eternal  life 
and  to  so  nourish  that  infant  life  that  the  sublimest 
beauty  and  manly  strength  of  one’s  self  and  serviceable¬ 
ness  to  others  will  be  realized.  He  taught  that  the  soul, 
like  the  body,  must  be  developed,  by  proper  care,  into 
the  capacity  for  the  richest,  fullest  freedom  and  purest, 
sweetest  joy. 

Effects  to  be  These  effects,  he  taught,  are  to  be  realized 
seif-activity  by  definite  experience  of  automatic  and  self- 
conscious  self-care.  The  individual  must  be 
true  to  his  own  instinctive,  reflective,  and  moral  self. 
The  mental  and  moral  possibilities  of  beauty,  strength, 
and  freedom  of  the  individual  are  conditioned  on  individual 
effort  to  know  the  truth  and  increasing  power  to  react  to 
it.  To  know  the  truth  it  is  necessary  to  come  in  touch 
with  it.  This  brings  vision,  beauty,  strength,  and  free¬ 
dom.  It  is  the  natural  way,  God’s  way,  of  developing  the 
ethical  instinct  in  man  into  the  full-blown  habit  of  like¬ 
ness  to  Jesus. 

obedience  and  Obedience  to  the  laws  of  one’s  own  spiritual 
of  jesus  fitness  need  is  obedience  to  the  laws  of  God.  It  is 
the  essential  self-reaction  to  restore  the  in¬ 
dividual  to  the  normal  manhood.  Jesus  illustrated  this 
life-ideal  of  receptiveness  and  expressiveness  by  reaction 
to  the  divine  environment  and  by  practical  activities  in 


52 


PEDAGOGICS  OF  JESUS 


the  service  of  other  individuals.  He  fed  upon  the  truth 
of  God  and  lived  in  closest  touch  with  him.  His  expres¬ 
sion,  by  tongue,  hand,  and  eye,  was  in  absolute  harmony 
with  the  ideal  of  the  Father,  which  argues  a  sincere  atti¬ 
tude  toward  the  duty  which  he  taught  and  the  ethical 
fitness  of  his  own  nature. 

Social  or  aitru-  The  genuineness  of  the  claims  of  Jesus  of 
jesusfitness  °f  his  own  fitness  to  make  known  the  ideal  of 
God  of  right  social  relations  between  men — 
to  realize  the  highest  social  good — must  be  seen  in  the 
subsequents,  of  which  he  was  the  antecedent,  and  espe¬ 
cially,  the  principles  which  he  taught,  his  conduct  toward 
others  with  whom  he  came  in  touch,  the  effect  produced 
upon  them,  and  the  harmony  between  his  social  behavior 
and  his  doctrine. 

Men  consider — and  rightly — one’s  words 
more  likely  to  be  hypocritical  than  his  acts, 
and  that  the  life  is  the  best  test  of  the  sincerity  of  his  words. 
It  is  true  that,  if  one  aims  to  misrepresent  himself,  he  can 
more  easily  deceive  by  a  few  words  than  by  a  constant 
life  of  action.  It  is  also  true  that  one  is  often  better  than 
his  words  indicate,  and  this  too  may  be  revealed  by  his 
life  without  any  conscious  effort.  But  the  ideally  de¬ 
veloped  man  reflects  his  automatic  thinking  and  feeling, 
alike,  in  his  words  and  acts  which  have  come  to  be  auto¬ 
matic  responses. 

Conclusions  Therefore,  we  may  expect  to  find  unity  in 
the  words  and  acts  of  Jesus,  and  we  may  also 
expect  to  see  the  most  beneficent  effects  on  his  disciples 
of  his  life  and  teaching — to  the  extent  that  they  experi¬ 
ence  his  ideals — if  he  were  living  the  normal  human  life 


Man’s  test  of 
man 


THE  ETHICAL  FITNESS  OF  JESUS 


53 


The  nature  of 
His  kingdom 


as  an  example  for  all  men,  so  far  as  it  was  possible  in  his 
social  environment.  But  it  must  be  remembered  that 
the  ideal  life  of  the  individual  in  his  kingdom  is  a  pro¬ 
gressive  life;  that  his  life-experiences  were  progressive 
also;  and  that  the  activities  of  the  individual  are  modified 
by  the  social  milieu,  as  well  as  the  effects  produced. 

The  ideal  society  which  Jesus  came  to 
establish  in  the  world  is  represented  as  the 
kingdom  of  God.  This  kingdom,  he  teaches,  is  spiritual 
and  divine  in  its  nature,  and  is  gradually  to  reach  a  con¬ 
dition  of  perfection  or  to  realize  the  ideal  by  progressive 
development.  God  iis  the  ruler,  and  men,  meeting  the 
requirements  of  his  law  for  citizenship,  are  the  subjects. 
He  is  their  Father,  they  are  brothers,  and  his  sons.  The 
law  by  which  they  are  to  be  governed  is  the  law  of  love : 
for  “God  is  love.”  The  method  is  co-operative  self- 
government  for  the  good  of  all  and  the  glory  of  God. 
This  idea  of  Fatherhood  and  brotherhood  is  the  founda¬ 
tion  upon  which  the  social  teachings  of  Jesus  rest. 

While  the  realization  of  an  ideal  religious 
society  is  the  underlying  conception  of  Jesus 
yet  it  is  evident  to  him  that  it  must  be  gradu¬ 
ally  budded  up  by  individuals,  with  varying  degrees  of 
spiritual  attainment,  striving  to  reach  the  ideal.  The 
prerequisite  to  living  in  this  kingdom  and  to  the  possi¬ 
bility  of  perfected  character  in  the  end  is  to  come  in  touch 
with  the  king  and  catch  his  spirit  of  love  to  God  and 
man  to  the  limit  of  one’s  capacity  and  the  desire  to  expe¬ 
rience  the  ideal  character  by  normal  activity  and  natural 
development.  Therefore,  love  is  the  point  of  departure 
of  individual  development  for  the  full  realization  of  the 


Character  of 
the  citizens- 
(1) 

Love 


54 


PEDAGOGICS  OF  JESUS 


divine  society.  This  love  is  not  to  be  limited  to  the 
family  but  extended  to  all  in  the  kingdom.  Jesus  said, 
“Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  strength,  and  with  all 
thy  mind;  and  thy  neighbor  as  thyself”  (Luke  10:27). 

The  love  of  Jesus  in  his  doctrine  of  the  ideal  society 
Jesus  has  given  to  the  world  the  highest  vision, 

illustrated  in  many  ways,  of  salvation  of  the  old  society 
and  of  the  individuals  composing  it  from  the  deadliness 
of  selfishness  and  for  the  life  of  love.  He  also  taught  that 
to  get  this  vision  one  must  be  touched  by  his  life  and  be 
thereby  regenerated.  Individuals  must  place  their  in¬ 
tellect  against  his  intellect,  their  hearts  against  his 
heart,  and  their  wills  against  his  will,  that  they  may  get 
his  viewpoint  and  his  spirit.  This  is  to  be  born  again 
or  to  be  born  of  the  spirit,  the  spirit  of  Jesus. 

Did  Jesus  prove  by  his  life  his  fitness  to 
demonstrate  this  teaching?  This  question 
has  been  answered  by  every  life  which  has  come  in  touch 
with  his  life  and  by  every  nation  that  has  caught  his 
vision.  The  new  life  of  Paul  after  coming  in  touch  with 
Jesus  and  getting  his  spirit  is  a  good  example  of  the  life- 
giving  power  of  Jesus  and  of  what  that  life  is.  The  spirit 
of  Paul  toward  the  followers  of  Jesus  before  the  new  birth 
was  that  of  hate  and  persecution,  but  after  he  caught  the 
heavenly  vision  he  was  not  disobedient  to  it.  His  inner 
life  was  changed  and  the  new  life  found  expression  in  the 
service  of  love. 

Sympathy  is  an  experience  of  feeling  or 
emotion  resulting  from  reaction  to  the  stimuli 
of  a  like  experience  in  another,  and  which  finds  adequate 


The  tests  of 
love 


(2) 

Sympathy 


THE  ETHICAL  FITNESS  OF  JESUS 


55 


expression  exercised  to  meet  the  needs  of  the  other.  It 
is  seeing,  feeling  and  acting  from  another’s  viewpoint, 
or  placing  one’s  self  in  another’s  place,  suffering  his  sor¬ 
rows,  feeling  his  pains,  and  experiencing  his  joys.  Under 
normal  conditions,  it  is  a  most  natural  experience,  for  man 
naturally  longs  for  it — his  nature  demands  it.  The  desire 
for  sympathy  is  the  antecedent  of  the  friendship  of  kindred 
minds.  Cowper  says: 

“And  with  a  fearless  confidence  make  known 
The  sorrows  sympathy  esteems  its  own.” 

Jesus  taught  that  sympathy  is  a  necessary  qualification 
of  the  citizens  of  his  kingdom  (Matt.  18:33),  and  his 
followers  learn  the  lesson  and  get  the  experience  (Luke 
10:33). 

Test  of  sympa-  .The  sympathetic  nature  of  Jesus  is  con- 
thetic  fitness  stantly  attested  by  his  conduct  towards  the 

individuals  of  the  social  life  in  which  he  moved.  He  is 
the  incarnation  of  ideal  human  sympathy  in  its  triune 
aspect — experiencing,  giving,  and  receiving — which  he 
taught.  He  desired  the  sympathy  of  others  and  experi¬ 
enced  and  expressed  it  for  all.  Sympathy  is  a  necessary 
qualification  of  the  teacher  for  meeting  the  physical  and 
spiritual  needs  of  others,  which  engaged  so  much  of  the 
attention  and  effort  of  Jesus.  His  ability  to  meet  these 
needs  is  evidence  of  his  fitness  to  teach  this  ideal.  Putting 
himself  in  the  place  of  the  needy,  he  desires  to  help  them 
and  living  in  their  world,  understanding  them,  he  knows 
their  need  and  is  able  to  help  them.  And,  because  of  the 
sense  of  his  own  need  and  because  of  his  knowledge  of 


56 


PEDAGOGICS  OF  JESUS 


the  reflex  benefit  of  expression,  he  recognized  the  slightest 
evidences  of  it  for  him  in  the  experiences  of  others. 

Specific  in-  Numerous  instances  in  the  conduct  of  Jesus 
test ces  °f  thlS  demonstrate  the  spontaneity  of  his  experi¬ 
ences  in  the  application  of  these  psychological 
and  pedagogical  principles.  His  feeding  the  multitude 
(Mark  6:374-2),  changing  water  into  wine  (John  2:3-10), 
tears  at  the  tomb  of  Lazarus  and  raising  him  from  the 
dead  (John  11:33-44),  attitude  toward  widows  (Luke 
7:12-15),  and  love  for  innocent  childhood  (Mark  10:13-17) 
all  argue  his  sympathetic  nature,  seeking  to  help  those 
in  need  and  meeting  every  condition  by  adapting  his 
method  to  the  peculiar  need  of  the  individual.  His  en¬ 
treaty  of  Peter,  James,  and  John  to  watch  with  him  in 
the  garden  of  Gethsemane  (Mark  14:33,  34),  and  his 
tender  thought  of  his  mother  while  on  the  cross  and  his 
confident  appeal  to  John  to  provide  for  her  wants  as  for  a 
mother  (John  19:25-27)  are  sufficient  evidence  of  his 
desire  for  and  need  of  sympathy  for  himself,  and  his 
expectancy  of  the  expression  of  it  in  those  whom  he  had 
touched  (John  19:25-27).  And  his  quick  acceptance  of 
proffered  hospitality  of  the  homes  of  friends  and  even  of 
enemies  (Luke  7:36-43),  and  his  ready  defense  of  Mary 
against  criticism  for  anointing  him  (John  12:3-8;  Luke 
7:36-43)  is  an  unmistakable  evidence  of  recognition  of 
expressions  of  sympathy  with  him. 

O)  The  root  of  human  friendship  is  an  instinc- 

mean?ngip_  tive  desire  for  sympathetic  companionship, 
seeking  to  satisfy  the  social  need  of  the  normal 
human  nature.  The  strongest  friendship  develops  be¬ 
tween  those  individuals  who  are  best  fitted  to  live  the 


THE  ETHICAL  FITNESS  OF  JESUS 


57 


mutual  life.  They  find  in  one  another,  to  a  greater  or 
less  degree,  their  conscious  ideal  of  worth,  confidence 
between  them  is  established,  and  their  inmost  experiences 
of  joy,  of  sorrow,  or  of  pain  become  more  and  more  re¬ 
ciprocal. 


Test  of  friend¬ 
ship — unself¬ 
ishness 


Jesus  the  Jesus  discovered  something  of  worth,  akin 

fnend  of  ail  j.0  himself,  in  every  human  being,  capable 

of  development  into  his  own  likeness.  There¬ 
fore,  he  is  the  one  great  Friend  of  all  men  and  seeks  the 
companionship  of  all.  In  order  to  bring  men  under  his 
influence  it  is  necessary  that  they  see  one  another  from 
his  viewpoint.  Some  of  the  characteristics  of  the  friend¬ 
ship  which  he  teaches  as  essential  qualifications  for 
membership  in  his  ideal  society  are  unselfishness,  ten¬ 
derness,  faithfulness,  and  constancy. 

Selfishness  is  inconsistent  with  any  right 
sense  of  friendship.  It  is  entirely  out  of  har¬ 
mony  with  the  mission  of  Jesus  to  the  world 
(Matt.  20 :28) .  He  teaches  unselfishness  more  by  the  spirit 
of  his  conduct  than  by  words.  Words  are  not  necessary 
to  impress  the  fact  of  his  unselfishness  on  those  who  know 
his  self-sacrificing  service  for  his  friends.  He  is  the  dearest 
friend  of  humanity  because  of  his  personal  worth  and 
because  of  what  he  is  able  and  willing  to  give  to  insure 
the  comfort,  happiness,  and  safety  of  those  who  make 
him  a  companion  (John  10:14,  15;  15:13).  His  every  act 
of  mediation,  word  of  warning,  or  of  promise  confirms 
the  interpretation  of  Mackintosh  that  selfishness  is  “a 
vice  utterly  at  variance  with  the  happiness  of  him  who 
harbors  it,  and,  as  such,  condemned  by  self-love.”  Self¬ 
ish  hearts  are  ever  untrue  and  know  nothing  of  the  bless- 


58 


PEDAGOGICS  OF  JESUS 


ings  of  the  ideal  friendship  of  the  society  which  Jesus  seeks 
to  establish.  Emerson  says,  “The  only  way  to  have  a 
friend  is  to  be  one.”  Jesus,  who  is  the  Truth,  seeks  to 
make  men  his  friends,  by  his  unselfish  friendship,  that 
they  may  have  his  life  (John  6 :40) . 

Specific  in-  Subordination  of  his  own  physical  com- 

seifishS  fitness  forts  of  life  to  the  spiritual  good  of  others 
is  evident  on  the  occasion  of  his  teaching 
friends  and  foes  in  the  temple  when  at  the  close  of  his 
lessons,  “they  went  every  man  unto  his  own  house” 
(John  7:53)  and  “Jesus  went  unto  the  mount  of  Olives” 
(John  8:1).  His  great  heart  of  love  was  no  doubt  wounded 
by  their  selfishness,  but  he  returned  early  the  next  morn¬ 
ing  and  continued  to  teach  them  (John  8:2).  His  un¬ 
selfish  thought  for  the  physical  safety  of  his  friends  is 
attested  in  the  garden  of  Gethsemane  when  his  conspira¬ 
tors  came  to  lead  him  to  death  and  he  besought  them  to 
let  the  apostles  go  away  (John  18:8).  And  his  dying 
thought  of  the  spiritual  good  of  his  murderers,  which 
found  expression  in  his  prayer,  “Father  forgive  them; 
for  they  know  not  what  they  do”  (Luke  23:34),  is  a  super¬ 
lative  test  of  his  unselfish  fitness  to  be  the  friend  of  man. 
Test  of  friend-  The  genuine  friend  “counts  time  by  heart- 
stancyC°n~  throbs.”  He  seeks  to  help  most  when  help 
is  most  needed.  He  accompanies  his  object 
in  sunshine  and  in  shadow,  in  the  springtime  of  joy  and 
the  wintertime  of  sadness,  in  health,  in  sickness  and  in 
death  (Prov.  17:17).  Even  death  is  not  fatal  to  friend¬ 
ship;  for  it  presses  beyond  the  tomb  and  clings  to  its 
object  still.  This  is  the  doctrine  of  Jesus:  Once  a  friend 
always  a  friend  (John  13:1).  The  tomb  is  no  barrier  to 


THE  ETHICAL  FITNESS  OF  JESUS 


59 


noble  souls.  Our  dearest  friends,  though  they  be  in 
eternity,  live  with  us  still.  Jesus  has  returned  to  the 
Father,  but  he  still  lives  with  his  friends  in  this  world. 

He  will  return  in  the  fullness  of  time,  receive  his  friends, 

# 

defend  them  before  the  Father,  and  welcome  them  into  the 
redeemed  society  above,  where  they  will  forever  be  with 
him  (John  14:3).  To  the  real  friends  of  Jesus,  the  best 
test  of  his  friendship  is  the  consciousness  of  his  abiding 
presence  in  all  conditions  of  need,  the  knowledge  that  he 
“ sticketh  closer  than  a  brother”  (Prov.  18:24),  now  as 
in  the  past,  and  that  he  “never  leaves  nor  forsakes” 
them  (Heb.  13:5).  The  friendship  of  Jesus  is  constant. 
Test  of  friend-  Instinctive  desire  for  companionship  is  a 
fuinesJaith"  God-given  truth  of  man’s  nature.  This  is 
the  point  of  departure  in  the  development  of 
the  new  society  of  Jesus.  Undying  friendship  is  builded 
on  faithfulness  to  the  truth  in  kindred  souls.  Jesus,  who 
is  the  truth,  was  faithful  to  himself.  His  nature  responded 
to  the  truth  of  Godliness  and  repelled  the  powers  of  dark¬ 
ness  in  friend  and  foe  by  word  and  act.  He  was  faithful 
to  his  friends,  commending  and  defending  or  reproving 
and  condemning  as  the  conditions  demanded  (Prov.  27 :6). 
He  was  original  in  his  thinking,  aim,  and  method.  His 
nature,  habits,  and  doctrine  were  not  colored  by  the 
deception  and  customs  of  the  old  society.  He  sought  by 
his  own  faithfulness  to  the  truth  to  cause  inhibition  of 
the  false  in  the  old  society  and  development  of  the  spiritual 
and  the  true.  His  friends,  accepting  his  ideals,  approach, 
more  and  more,  by  reacting  to  the  truth,  and  discarding 
the  false,  the  perfected  society.  The  absence  of  flattery 
from  his  words  and  work;  his  faithfulness  to  their  needs, 


60 


PEDAGOGICS  OF  JESUS 


whether  criticism  or  praise,  whether  it  wounds  first  or 
heals,  is  another  sure  test  of  his  fitness  to  be  the  friend  of 
man. 

Test  of  friend-  No  trait  of  human  character  is  a  surer  test 
ness  Tender“  of  the  claims  of  real  greatness  than  tenderness. 

It  is  the  most  becoming  ornament  of  every 
spiritual  endowment  of  mind  and  heart.  It  is  a  mark  of 
true  wisdom  that  a  superior  experiences  tender  emotions 
of  love,  compassion,  kindness,  pity,  and  forgiveness  for 
an  inferior.  Like  a  soft  light,  it  creates  and  reveals  sub- 
limest  beauties  and  at  the  same  time  is  balmy  to  the  eyes. 
It  is  never  cruel  but  loves  and  delights  to  save.  The 
greatest  men  have  ever  been  the  tenderest  friends.  Of 
such,  the  Son  of  Man  is  the  towering  ideal.  His  tender 
life,  in  work,  in  word,  and  in  look,  as  no  other,  reveals  the 
soul,  a  very  fountain  of  tenderness  (Jas.  5:11).  How 
sensitive  to  the  needs  and  keen  in  registering  the  impres¬ 
sions  of  others  (Luke  8:46)!  What  wonderful  emotions 
of  majesty,  sympathy,  and  ecstacy  constantly  finding 
expression  in  his  lonely  life — lonely  because  he  lives  so 
far  beyond  his  friends!  What  expressions  of  compassion 
for  the  hungry,  the  diseased  in  body  and  spirit,  and 
for  the  bereaved  and  sorrowing!  What  serenity  and 
majesty  of  spirit  during  his  crucifixion!  And,  through  it 
all,  what  a  tender  attitude  toward  humanity  of  solicita¬ 
tion  and  forgiveness!  How  sublimely  tender  and  beau¬ 
tiful  !  What  a  test  of  fitness  to  be  man’s  friend ! 

Theistic  Ethics  The  kingdom  which  Jesus  established  is  a 
of  jesus  divine  brotherhood,  and  God,  the  Father  over 
all,  and  Jesus  himself  the  elder  brother.  In  the  teachings 
of  Jesus,  he  made  no  distinction  between  personal,  social, 


THE  ETHICAL  FITNESS  OF  JESUS  61 


and  religious  ethics.  He  taught  that  duty  to  self,  to  the 
citizens  of  the  kingdom,  and  to  God  are  all  essentially 
religious,  and  that  all  egoistic,  altruistic,  and  theistic 
activities  must  be  in  harmony  with  God’s  ideal  of  human 
impression,  expression,  and  character.  In  other  words, 
he  taught  that  obedience  to  God  is  inseparably  unified 
with  the  duty  of  fullest  self-development  and  realization 
of  the  ideal  society.  He  taught  that  to  get  the  vision  of 
the  Father’s  love  through  him  is  to  get  his  spirit  and  to 
love  God  with  all  one’s  powers  and  to  be  faithful  to  him 
in  the  service  of  self-realization  for  the  good  of  society; 
that  individual  purity,  development,  and  power  is  for 
society;  and  that  a  redeemed  society  is  the  spiritual 
kingdom,  which  is  for  the  glory  of  the  king  and  the  good 
of  all. 

The  theistic  The  fitness  of  Jesus  to  teach  and  live  his 
fitness  of  Jesus  doctrine  Gf  egoistic  and  altruistic  duty  as  an 

example  for  the  race  is  evidence  of  his  fitness  to  teach 
and  demonstrate  the  divine  ideal  of  right  relation  of  the 
individual  and  of  society  to  God.  But  the  final  test,  in 
this  as  in  other  points,  is  his  attitude  toward  the  Father, 
the  recognition  given  him  by  the  Father,  his  life  and 
teaching,  and  the  effect  of  his  example  on  his  followers 
and  his  enemies.  He  constantly  referred  to  the  Father 
as  the  source  of  his  authority,  wisdom,  and  power  (John 
7:16-17),  claiming  by  word  and  deed,  the  filial  relation 
of  Son  to  Father  and  exercising  the  greatest  care  of  obedi¬ 
ence  to  him  (John  9:4),  and  making  known  his  will  to 
men.  So  fully  did  he  claim  to  represent  the  Father  as  to 
affirm  that  to  know  him  is  to  know  the  Father  also  (John 
14:7),  and  that  to  see  him  is  to  see  the  Father  (John  14:9). 


62 


PEDAGOGICS  OF  JESUS 


some  evidences  The  mission  of  Jesus  to  the  world  was 
nessheiStlC  fit’  religious,  the  divine  purpose  being  to  make 
known  the  Father’s  love  and  his  design  and 
way  of  restoring  a  fallen  race.  It  is  only  reasonable  to 
suppose  that  his  fitness  to  perform  this  aim  would  be  most 
fully  attested.  His  birth  was  prophesied  by  men  of  God 
and  by  angels  (Luke  1 :28-33),  and  when  the  time  had  come, 
it  was  announced  by  angels  (Luke  2:8-14).  He  was  recog¬ 
nized  by  John  as  the  Son  of  God  (John  1 :29-30),  and  by  the 
Father  himself  (Mark  1:9-11).  His  enemies  declared  that 
he  lived  a  sinless  life  (Luke  23:4),  and  even  nature  attested 
his  Father’s  interest  and  pleasure  in  him  and  his  work 
(Matt.  27:51-53;  28:2-6).  Finally,  the  gradually  dawn¬ 
ing  sense  of  the  unity  of  the  ethical  and  spiritual  life  of 
Christian  people;  the  emphasis  being  placed  upon  individ¬ 
ual  development  and  experience  of  purity,  humility, 
meekness,  and  desire  for  righteousness;  and  the  interpreta¬ 
tion  of  individual  worth  in  terms  of  mercy,  sympathy, 
peacemaking,  and  sacrificing  for  others — all  argue  the 
fitness  of  Jesus  to  teach,  by  precept  and  example,  his 
doctrine  of  the  whole  duty  of  man  springing  out  of  the 
life  of  love  to  God  and  man. 


CHAPTER  IV 


The  Professional  Fitness  of  Jesus 


General 

meaning 


Two  lines  of 
qualification 


Professional  fitness  of  an  individual  has 
reference  to  the  endowment  of  his  powers  by 
nature  and  art  to  make  him  equal  to  the  duties  for  the 
accomplishment  of  a  specific  purpose.  Fitness  for  teach¬ 
ing  means  strength  of  powers  sufficient  to  accomplish  the 
end  sought  in  the  work  of  education. 

This  fitness  may  be  emphasized  from  the 
side  of  natural  endowment;  that  is,  inherited 
tendencies  in  the  right  direction  to  qualify  for  teaching. 
Or  it  may  be  emphasized  from  the  art  viewpoint;  that  is, 
the  general  and  special  training  necessary  to  prepare  one 
for  the  work  of  the  teacher. 

Teachers  both  It  has  been  said  that  teachers  are  born, 
born  and  made  no.j.  macje  This  is  an  extreme  statement, 

but  it  points  to  a  truth.  It  is  a  fact  that  some  are  better 
fitted  by  nature  to  teach  than  others,  and  that  some  are 
entirely  unfitted  by  nature  to  be  teachers.  On  the  other 
hand,  it  has  been  said  that  any  sane  person,  no  matter 
what  the  inherited  tendencies  are,  may  be  fitted  to  teach. 
This  also  is  an  extreme  view,  but  points  to  the  fact  that 
much  may  be  accomplished  by  proper  training  in  this 
direction. 

Professional  fitness  has  reference  to  the 
inherited  tendencies  and  developed  powers 
along  three  general  lines.  The  sculptor  must 

63 


The  three  lines 
of  professional 
fitness  of  the 
teacher 


64 


PEDAGOGICS  OF  JESUS 


be  familiar  with  the  rough  stone,  the  tools  with  which  he 
works,  and  the  best  way  of  applying  them  that  his  efforts 
may  produce  the  results  desired;  and  the  painter  of  beauti¬ 
ful  pictures,  to  be  able  to  produce  the  image  in  the  mind, 
must  know  the  characteristics  of  the  canvas  on  which 
he  paints,  the  qualities  of  the  paint,  and  how  best  to 
apply  it  with  hand  and  brush.  Each  must  be  skilled  in 
the  technic  of  his  profession.  So  the  teacher  must  know 
the  nature  of  the  mind  to  be  developed,  its  laws  of  life 
and  growth,  the  qualities  and  power  of  the  food  that 
is  to  be  administered;  and  the  best  way  of  bringing  the 
mind  and  stimuli  in  contact.  Or  he  must  be  a  specialist 
in  psychology,  the  subjects  to  be  taught,  and  pedagogy 
or  the  science  and  art  of  teaching. 

Professional  Was  Jesus  professionally  fitted  to  accomplish 
Jesus! a  psych-S  the  divine  purpose  of  human  redemption? 
oiogist  Did  He  know  the  nature  and  needs  of  men? 

Was  he  a  psychologist?  The  divine  plan  of  human 
restoration,  of  the  individual  and  of  society,  was  founded 
on  the  deepest  insight  into  man’s  spiritual  nature  and  his 
needs  for  the  abundant  life,  development,  happiness  and 
serviceableness  (Isa.  66:18).  Jesus  was  authority  on  all 
questions  relating  to  the  human  soul.  He  knew  men’s 
intellectual,  emotional,  and  volitional  consciousness  instinc¬ 
tively  and  habitually  (Matt.  9:4;  12:25).  He  met  man  in 
his  own  world  of  experience,  sympathized  with  him,  and 
sought  to  lead  him  into  the  higher  thought,  emotional,  and 
volitional  experience  of  his  spiritual  kingdom  (Luke  5:22; 
I  Cor.  3 :19,  20 ;  Luke  9 :47, 48) .  He  was  fitted  by  inheritance 
and  by  development  to  interpret  men’s  minds  and  hearts 
and  to  meet  their  needs  (Heb.  4:12-16). 


THE  PROFESSIONAL  FITNESS  OF  JESUS  65 


The  best  test  The  best  test  of  the  teacher’s  psychological 
fitnPeSsysChol°glcal  fitness  to  teach  is  found  in  his  ability  to  lead 
the  weak  out  and  away  from  himself  into  the 
desirable  experience.  To  be  able  to  do  this,  the  teacher 
must  first  find  the  one  needing  help ;  for  the  old  life,  which 
must  be  lost,  is  the  point  of  departure  to  the  new  life, 
which  is  to  be  realized  (Matt.  16:25).  So  the  teacher 
who  leads  the  individual  into  the  highest  self-realization 
and  social  efficiency  proves  himself  a  competent  psychol¬ 
ogist. 


Jesus  stands 
this  test 


Jesus,  whatever  the  experience,  finds  the 
lost,  finds  them  where  they  are,  and  leads  all 
who  will  follow  him  to  the  place  of  freedom,  safety,  and 
rest.  He  looked  into  the  experience  of  the  Pharisees  and 
declared  their  hypocrisy  (Luke  11:44).  He  discovered 
the  weakness  of  the  rich-poor  ruler  and  commanded  him 
to  sell  what  he  had  and  give  to  the  poor  (Mark  10:21). 
He  saw  in  Peter  a  sinful  self-confidence  which  would 
cause  him  to  lose  the  divine  presence  and  told  him  that 
he  would  deny  him  (Mark  14:30).  And  he  immediately 
recognized  the  penitent  trust  of  the  thief  on  the  cross 
and  declared  the  result  of  his  faith  (Luke  23:42,  43). 
Effects  in  the  The  individual  whose  thought  conscious- 
indhfiduais6  °f  ness  is  out  of  harmony  with  God  is  like  the 
atmosphere  without  oxygen.  In  those  who 
accept  Jesus  as  their  teacher  and  Savior,  the  viewpoint 
of  life  is  changed.  They  see  nature,  science  and  art  in  a 
different  light.  In  all  they  see  their  own  relation  to  the 
universe,  to  each  other,  and  to  God.  Only  the  stimuli 
for  thought  which  is  consistent  with  the  new  attitude  is 
reacted  to.  The  universal  testimony  of  his  followers  is 


66 


PEDAGOGICS  OF  JESUS 


that  this  gives  mind  rest.  The  thought  life  becomes  more 
and  more  normal  and  the  raging  storm  subsides.  The 
advancing  Christian  civilization  as  compared  with  the  old 
is  the  best  evidence  of  the  intellectual  change  being 
wrought  by  Jesus.  It  is  witnessed  in  the  home,  the  school, 
the  church,  the  state;  in  business,  in  politics,  in  religion; 
in  literature,  in  science,  and  in  art.  Surely  none  fail  to 
see  that  in  all  these  lines  of  thought  activity  Jesus  is 
leading  the  individual  from  the  old  life  of  selfishness  to 
the  fuller  self-realization  for  social  efficiency.  This  is 
convincing  evidence  that  Jesus  looked  into  the  thought 
world  of  man. 

Effects  in  the  The  effects  in  the  emotional  life  of  individ- 
emotionai  life  uajs  under  the  influence  of  the  life  of  Jesus 

is  further  evidence  that  he  knows  the  soul,  that  he  found 
the  right  point  of  departure  from  the  subjective  con¬ 
sciousness  to  the  fuller,  purer  emotional  experience.  The 
effects  which  we  seek  are  not  to  be  found  in  the  universal 
intellectual  emotions  or  feelings,  which  originate  in  the 
acquisition  of  knowledge  and  in  the  possession  of  it,  but 
in  the  aesthetic,  social,  and  religious  feelings. 

Aesthetic  Angell  says:  “The  aesthetic  consciousness 

Hgious  Emotion  offers  repeated  instances  of  feelings  which  are 
tinged  with  emotion,  although  it  must  be 
frankly  confessed  that  much  which  masquerades  as  aesthet¬ 
ic  appreciation  is,  even  when  sincere,  far  too  cold-blooded, 
far  too  strictly  intellectual,  to  lay  claim  to  an  emotional 
character.”  Judd  says:  “The  great  value  of  many  of 
the  human  emotional  expressions  is  probably  to  be  found 
in  their  utility  as  means  of  social  communications.” 
And  Dewey  says:  “In  social  life,  we  make  to  be  an  element 


THE  PROFESSIONAL  FITNESS  OF  JESUS  67 


of  our  being  the  universe  of  personal  and  spiritual  rela¬ 
tions.  Only  thus,  in  any  true  sense,  do  we  live  the  life 
of  developed  personality  at  all,  and  thus  it  is  that  this 
realm  of  expression  is  the  widest  and  most  varied  upon 
its  emotional  side.”  He  also  says  that  “feeling  finds  its 
absolutely  universal  expression  in  religious  emotion,  which 
is  the  finding  or  realization  of  self  in  a  completely  realized 
personality,  which  unites  in  itself  truth,  or  a  complete 
unity  of  all  ideal  values;  and  righteousness  or  the  com¬ 
plete  unity  of  all  persons.  The  emotion  which  accom¬ 
panies  the  religious  life  is  that  which  accompanies  the 
completed  activity  of  ourselves;  the  self  is  realized,  and 
finds  its  true  life  in  God.” 

Testimony  of  Jesus  is  the  philosopher  whose  meaning 
logists  psych°"  modern  psychologists  have  caught.  The  quo¬ 
tations  given  are  an  interpretation  of  the 
psychology  of  the  emotions  as  taught  by  Jesus.  The  ex¬ 
pression  of  Christian  emotion,  which,  interpreted,  means 
appreciation  for  the  true,  the  beautiful,  and  the  good; 
love  for  God  and  love  for  men,  is  one  of  the  strongest 
evidences  that  he  meets  the  emotional  needs  of  his  fol¬ 
lowers;  that  he  has  given  their  souls  the  aesthetic,  social, 
and  religious  coloring,  essential  to  highest  self-realization. 
These  emotions  find  passing  expression  in  laughing, 
shouting,  crying,  or  in  sighing,  moaning,  etc,  on  account 
of  the  joyful  or  sorrowful  objective  consciousness  or 
thought  experiences.  They  find  permanent  expression  in 
poetry,  in  song,  in  painting,  in  architecture,  etc.  Space 
will  not  justify  a  discussion  of  the  influence  of  Christianity 
on  modern  poetry,  painting,  architecture,  and  other  modes 
of  expression  in  which  emotion  is  a  large  element,  but  it 


68 


PEDAGOGICS  OF  JESUS 


Effects  in  voli¬ 
tional  life 


must  suffice  to  say  that  it  reveals  the  fuller  aesthetic, 
social,  and  religious  consciousness,  which  the  reader  may 
verify  ad  libitum. 

Volition  is  never  independent  of  knowledge 
and  feeling,  but  is  conditioned  by  these  sides 
of  consciousness.  The  object  is  known  as  truth,  a  sub¬ 
jective  value  is  placed  upon  it  by  feeling,  and  volition  is 
directed  toward  the  attainment  of  a  certain  end  in  reference 
to  the  object  which  feeling  recognizes  as  desirable.  In 
other  words,  will  is  the  direction  of  consciousness  which 
connects  the  feeling  self  with  the  objective  consciousness. 
This  is  volition  in  the  narrower  sense,  and  must  have  been 
the  thought  of  greatest  interest  to  Jesus.  That  he  under¬ 
stood  this  psychical  relation  is  evident  in  all  his  doctrine 
of  development  for  social  efficiency  or  the  realization  of 
his  ideal  kingdom.  He  sought  so  to  color  the  emotional 
nature  in  reference  to  the  truth  that  the  result  would  be 
volition  directed  in  service  to  God  and  man. 
illustration  To  illustrate  this  connection  of  the  different 

directions  of  consciousness,  we  may  suppose 
that  an  individual  reads  an  account  of  the  Dayton  flood, 
of  the  destruction  of  property  and  life,  and  the  extreme 
suffering,  for  want  of  food  and  clothing,  of  the  survivors. 
He  becomes  acquainted  with  the  facts,  the  intellect  re¬ 
acts;  he  sympathizes  with  the  sufferers,  his  emotional 
nature  reacts;  he  desires  to  help  them  and  decides  to  send 
his  check  for  one  hundred  dollars,  volition  connects  the 
objective  and  subjective  experiences  and  acts  to  reach  the 
desirable  end  of  relief. 

The  effectiveness  of  the  teaching  of  Jesus, 
the  test  of  his  psychological  ability  in  refer- 


The  best  test 


THE  PROFESSIONAL  FITNESS  OF  JESUS  69 


ence  to  man’s  intellectual,  emotional,  and  volitional  con¬ 
sciousness  finds  its  best  test  in  the  activities  of  his  follow¬ 
ers  to  reach  the  ideal  ends  of  relief  for  the  suffering  and 
to  realize  the  complete  personality  of  the  individual  for 
social  efficiency.  Such  activities  are  in  evidence  in  all 
Christian  communities.  These  are  so  numerous  that  bare 
mention  of  only  a  few  of  the  most  significant  lines  of  effort 
must  suffice.  The  breaking  down  of  social  caste,  the  eleva¬ 
tion  of  woman  to  her  true  place  in  the  home  and  in  society, 
the  establishment  of  public  schools,  and  the  erection  of 
places  of  worship  for  the  masses;  emancipation,  labor, 
sanitary,  and  public  utility  legislation;  peace  conferences, 
and  charitable  institutions — asylums,  orphanages,  soldiers’ 
homes  and  poor  farms;  and  missionary  enterprises — all 
are  outgrowths  of  the  teachings  of  Jesus  and  demonstrate 
his  ability  to  harmonize  the  volitional  life  with  the  higher 
thought  and  emotional  experiences.  These  facts  are  con¬ 
vincing  evidence  of  the  social  mind  of  Jesus  and  of  his 
social  interpretation  of  the  normal  psychic  man. 

Special  sub-  The  arguments  employed  in  establishing 
jects  of  jesus  fact  of  the  psychological  fitness  of  Jesus, 

his  ability  to  discover  the  experiences  of  the  soul  and  to 
lead  it  out  to  harmonious  development  or  unity  of  person¬ 
ality,  and  to  the  realization  of  the  ideal  society  is  also 
evidence  of  his  fitness  to  teach  the  subjects  in  which  he 
specialized.  It  has  been  shown  by  effects  that  he  knows 
the  soul  and  that  he  knows  its  needs  or  the  stimuli  best 
adapted  to  its  normal  development.  It  remains  to  dis¬ 
cover  the  subject-matter  in  which  he  specialized,  that  he 
was  really  a  specialist  in  his  line,  and  to  see  how  he 
relates  this  stimuli  to  the  psychological  needs  of  the  in- 


70 


PEDAGOGICS  OF  JESUS 


dividual  for  normal  development  and  to  the  requirements 
of  the  individual  for  right  living. 

Morality  and  Jesus  was  a  specialist  in  the  subject  of 
religion  religion.  He  came  to  do  the  Father’s  will 

(John  4:34),  to  make  known  the  God  of  love  and  to  secure 
obedience  to  him  of  a  lost  race.  The  Father  was  his 
teacher  (John  8:27,28),  and  he  knew  his  will;  they  were 
one  in  mind  and  purpose  (John  10:30).  The  Bible  was 
his  text-book,  and  he  knew  this  text,  but  in  him  was  the 
fuller  revelation  of  the  God  of  love  than  was  made  known 
in  the  Hebrew  scripture  (Matt.  5:17,18).  He  spoke 
authoritatively  on  all  questions  of  religion  (Mark  1 :21,  22), 
contradicting  the  conception  of  the  Jews,  and  maintaining 
his  points  with  unmistakable  logic  (John  8:33-47).  His 
law  of  life  is  the  law  of  love.  This  is  the  foundation  of 
his  religion,  comprehending  the  whole  duty  of  man 
(Matt.  22:37-39).  His  religion,  to  say  the  least,  included 
morality,  if,  indeed,  it  may  not  be  termed  the  moral 
religion.  His  law  of  love  is  the  law  of  being  and  doing. 
Reconstruction  of  weakened  powers  is  impossible  without 
expression.  Love  which  does  not  find  expression  in  serv¬ 
ice  is  not  love.  Love  and  service  to  God  is  inconsistent 
with  passiveness  to  men  (Matt.  25:31-46).  His  meaning 
of  this  law  of  life,  as  it  applies  to  society,  morality,  and 
religion,  finds  concrete  interpretation  in  the  action  of  the 
good  Samaritan  (Luke  10:30-37).  Nothing  which  was 
good  for  man  and  for  society  was  excluded  from  his  doc¬ 
trine  of  religion. 

Related  His  knowledge  was  not  limited  to  the 

subjects  scripture,  but,  like  all  good  specialists,  he 

was  familiar  with  the  closely  related  subjects  to  his 


THE  PROFESSIONAL  FITNESS  OF  JESUS  71 


specialty;  otherwise,  he  would  not  have  been  the  com¬ 
petent  specialist  in  subject-matter  that  he  was.  He 
knew  material  nature,  society,  politics,  and  industrial 
life,  as  they  were,  in  their  relations  to  religion,  and  the 
kingdom,  by  him,  to  be  established;  and  he  drew  largely 
from  these  related  activities  for  illustration  of  his  plans 
and  purposes.  He  commended  whatever  was  good  and 
condemned  whatever  was  out  of  harmony  with  his  ideals. 
He  mingled  in  society  and  made  it  the  occasion  of  some 
of  his  most  significant  lessons.  He  demonstrated  obedi¬ 
ence  to  the  powers  by  conforming  to  the  requirements  of 
natural,  industrial,  and  political  law.  He  lived  in  sym¬ 
pathetic  touch  with  nature,  showing  the  deepest  apprecia¬ 
tion  for  its  harmony,  life,  and  beauty.  Here  he  found 
some  of  the  most  fitting  parallels  of  dependence,  unity, 
and  growth  in  his  spiritual  kingdom. 

stimuli  related  Jesus  adapted  the  stimuli  to  the  needs  of 
to  the  learner  particular  individual.  He  did  not  give 

the  same  food  to  the  new-born  babe  and  the  adult  Chris¬ 
tian,  nor  to  saint  and  sinner,  but  he  gave  the  best  to  every 
one,  according  to  his  need.  His  material  was  classified, 
graded  and  related.  Not  simply  the  same  food  given  in 
small  quantities  to  the  young  and  larger  prescriptions  to 
the  old,  but  truth  different  in  quality  to  which  the  various 
natures  could  react  to  prepare  for  the  next.  He  suited 
truth  to  the  gradually  developing  spiritual  life.  In  his 
life  and  teaching  is  found  something  for  every  stage  of 
advancement,  and  condition  of  life.  It  required  a  long 
period  of  training  and  development  of  the  apostles  to 
prepare  them  for  proper  reaction  to  the  meaning  of  his 
death  and  resurrection. 


72 


PEDAGOGICS  OF  JESUS 


The  truth  itself  Here  again,  the  best  evidence  of  his  fitness 
the  best  test  teach  spiritual  truth  is  the  effect  on  those 

who  apply  to  him  for  help  and  obey  his  instructions. 
Those  who  came  to  him  and  accepted  his  treatment  were 
satisfied.  Those  who  go  to  him  now  through  the  New 
Testament  for  direction,  and  honestly  test  the  promises 
applicable  to  their  needs  are  fully  convinced  of  the  genuine¬ 
ness  of  his  doctrine,  whether  it  be  for  forgiveness,  strength 
in  temptation,  comfort  in  affliction  and  sorrow,  or  for 
clearer  vision  and  strength  for  better  service  (John  7:17). 
Jesus  declared  that  his  words  are  spiritual  and  life-giving 
(John  6:63);  and  his  enemies  confessed  that  he  did  not 
speak  like  other  men  (John  7:45-46).  He  is  authority 
in  religious  truth. 

Method  of  Method  has  reference  to  the  general  prin- 

pointS_view~  ciples  governing  the  best  way  of  approach  in 
all  teaching,  that  the  mind  may  properly 
react  to  stimuli,  and  must  be  distinguished  from  methods 
which  have  reference  to  devices  for  reaching  specific  ends 
in  teaching  a  certain  truth  or  subject.  The  principles  of 
method  in  general,  if  correct,  must  harmonize  the  teach¬ 
ing  acts  with  the  order  and  nature  of  the  learning  pro¬ 
cesses,  or  the  principles  of  all  right  method  must  be  founded 
on  psychological  law.  The  purpose  in  this  connection  is 
to  show  that  the  general  principles  of  Jesus’  teaching 
method  were  in  harmony  with  the  psychic  activities  of 
normal  humanity.  A  more  general  discussion  of  prin¬ 
ciples  and  devices  will  be  given  in  Part  II. 

First  principle  All  the  teaching  acts  or  educative  processes 
must  conform  to  the  laws  of  individual  de¬ 
velopment.  Consciousness  is  a  stream  of  activity  which 


THE  PROFESSIONAL  FITNESS  OF  JESUS  73 


is  constantly  changing  in  both  quantity  and  quality,  and 
the  method  which  does  not  approach  the  mind  as  a  living, 
developing  force  will  retard  the  inherent  and  normal  ac¬ 
tion,  interest,  and  pleasure  of  the  individual.  This  prin¬ 
ciple  is  clearly  opposed  to  any  “pouring-in”  process,  and 
is  in  harmony  with  the  “leading-out”  process.  It  was 
the  constant  effort  of  Jesus  to  lead  his  disciples  out  into 
ever  fuller  and  fuller  experiences.  His  motto  was,  “first 
the  blade,  then  the  ear,  then  the  full  corn  in  the  ear” 
(Mark  4:28). 


Second  prin 
ciple 


The  teaching  acts  must  conform  to  the 
provision  for  receiving  stimuli  and  to  the 
order  of  the  acts  of  consciousness  in  the  learning  process. 
The  first  act  of  consciousness  is  sense-perception,  the  ffrst 
effect  is  the  feeling  which  results,  and  the  first  movement 
is  expression  of  the  feeling  aroused.  Sense-perception 
implies  the  presence  of  an  object  to  be  sensed.  The 
strength  and  nature  of  feeling  will  be  conditioned  by  the 
strength  and  nature  of  the  perception,  and  expression  must 
both  accompany  and  follow  perception  and  feeling.  It 
follows  that  the  psychologic  method  must  begin  by  first 
presenting  suitable  objects  to  give  the  desirable  perception 
and  insure  the  right  coloring  of  the  wanted  feeling;  and 
by  giving  opportunity  for  the  natural  expression  that 
should  follow.  Jesus,  in  his  teaching  method,  was  true 
to  this  principle.  He  taught  the  essential  qualities  of 
individuals  for  entrance  into  his  kingdom  by  placing  a 
little  child  in  the  midst  of  the  disciples  and  telling  them 
that  they  must  become  as  children  (Matt.  18:1-6). 

Third  principle  The  teaching  processes  must  be  first  analyt¬ 
ical,  then  synthetical,  and  first  inductive, 


74 


PEDAGOGICS  OF  JESUS 


then  deductive;  for  this  is  the  order  of  the  learning  pro¬ 
cesses.  Acquisition  is  by  analysis,  and  assimilation,  by 
synthesis.  The  illustration  of  the  second  principle  is  also 
good  evidence  that  Jesus  acted  on  this  principle.  The 
child  was  set  in  the  midst,  taken  in  his  arms  and  blessed. 
Attention  was  called  to  the  characteristics  of  its  nature 
both  by  word  and  suggestion,  which  wTas  analysis.  Jesus 
then  declared  that  inhabitants  of  his  kingdom  must  be 
like  children,  which  was  synthesis. 

Fourth  prin-  Objective  and  subjective  consciousness 
ciple  must  be  directed  to  adequate  expression. 

This  principle  is  based  on  the  psychic  law  that  expression 
must  accompany  and  follow  acquisition  and  assimilation. 
Jesus  continually  asserted  and  employed  this  principle 
in  training  the  disciples.  After  teaching  them  the  lesson 
of  humility  by  washing  their  feet,  he  said,  “If  ye  know 
these  things,  blessed  [happy]  are  ye  if  ye  do  them”  (John 
13:17). 

Fifth  principle  The  method  must  suggest  the  benefit  to  the 
learner  of  the  truth  taught,  or  the  teacher 
must  keep  in  touch  with  the  student’s  interest.  Action  is 
proportional  to  interest,  and  interest  is  awakened  or  en¬ 
couraged  by  the  relation  of  the  truth  to  the  conscious 
needs  of  the  individual.  Jesus  applied  this  principle 
when  he  said,  “Howbeit  seek  ye  his  kingdom,  and  these 
things  shall  be  added  unto  you”  (Luke  12:31). 
sixth  principle  The  teacher  must  be,  in  his  own  life,  a 
model  of  right  living  and  serving,  if  he  is 
efficient  in  leading  others  to  the  highest  self-realization 
and  social  efficiency.  This  principle  is  founded  on  the 
tendency  of  the  undeveloped  to  imitate  the  strong.  The 


THE  PROFESSIONAL  FITNESS  OF  JESUS  75 


facts  that  Jesus  was  conscious  of  his  own  ideal  fitness 
and  that  he  lived  the  life  which  he  desired  others  to  live 
need  no  argument  (John  14:6).  His  ideal,  and  this  prin¬ 
ciple  of  his  method  were  in  perfect  harmony.  Not  a 
discordant  note  ever  sounded  in  his  life  of  thinking, 
feeling,  and  doing. 

Seventh  pnn-  There  should  be  frequent  repetition  of 
ciple  truth,  teaching  processes,  and  opportunity  for 

the  adequate  forms  of  expression;  for  mental  and  spiritual 
habits  are  formed  by  repetition  of  the  learning  processes, 
and  ability  to  do  is  strengthened  by  doing.  That  Jesus 
made  large  application  of  this  principle  in  his  teaching 
is  known  by  every  student  of  the  Gospel.  Paul  asserted 
his  knowledge  of  it  to  the  Galatians,  when  he  wrote,  “let 
us  not  be  weary  in  well  doing:  for  in  due  season  we  shall 
reap,  if  we  faint  not”  (Galatians  6:9). 


PART  TWO 


The  Methods  of  Jesus 


CHAPTER  V 


The  Objective  or  Illustrative  Method 


Objective  Object-teaching  and  the  objective  method 

guished  from11’  of  instruction  are  not  necessarily  the  same, 
object  lessons  ObjeCt  lessons  are  given  with  the  material 

objects  present  and  the  truth  to  be  taught  is  found  in  the 
object.  It  is  the  psychological  method  of  acquiring 
primary  ideas  through  sense-perception.  The  objective 
method  starts  with  the  concrete,  but  the  reality  may  be 
either  psychical  or  physical;  present  or  absent;  presented 
through  any  or  all  of  the  sense  organs;  or  represented 
through  memory  or  imagination.  The  point  of  departure 
is  a  concrete  experience  of  the  learner,  leading  to  other 
concrete  or  abstract  experiences. 

objective  The  objective  method  of  teaching  may  or 

iUustrat1onnd  may  not  be  for  the  purpose  of  illustration, 
i  r .  r  i,  ,  novej  experience  may  be  creative  imag¬ 

ination  in  reference  to  the  subject  considered,  better 
knowledge  of  the  object  present,  or  an  emotion  occasioned 
by  it;  or  the  fact,  external  or  internal,  in  the  experience  of 
the  learner,  may  be  made  to  throw  light  on  some  hidden 
truth  in  a  higher  realm  of  thought  activity.  The  sense 
here  intended  is  that  teaching  which  makes  a  new  subject 
concrete  and  comprehensible  by  illustration  from  facts 
already  in  the  learner’s  experience,  by  objectifying  the 
abstract  and  unknown.  The  reality  employed  for 
illustration  may  be  drawn  from  nature,  literature,  or  life. 

79 


80 


PEDAGOGICS  OF  JESUS 


It  may  be  material  or  immaterial.  But  it  must  be  in  the 
experience  of  the  learner  and  bear  a  close  relation  to  the 
new  truth  to  be  taught. 

jesus  objecti-  The  pedagogical  principles,  relating  to  the 
truth spintUal  preparation  of  the  learner  for  stimuli,  the 
presentation  of  it  by  the  direct  method  and 
the  relating  of  it  to  meet  the  subjective  need,  stated  and 
developed  by  the  educational  reformers — Pestalozzi, 
Froebel,  and  Herbart — were  applied  by  Jesus.  He  was 
true,  though  he  did  not  state  them,  to  the  maxims:  “ob¬ 
servation  before  reasoning,”  “the  concrete  before  the 
abstract, ”  and  “from  the  known  to  the  related  unknown.  ” 
In  other  words,  he  made  large  and  professional  use  of  the 
objective  method  in  illustrating  spiritual  truth. 

Jesus’  use  of  Jesus  verified  the  objective  method  in  the 
current  events  uge  pe  macje  Gf  current  events — political, 

industrial,  social,  and  moral — as  points  of  departure  to 
the  fuller  interpretation  of  the  kingdom  of  God — its  rule, 
its  realm,  and  its  realization.  Current  events  look  both 
backward  and  forward — backward,  in  that  they  are  de¬ 
veloped  from  germs  planted  in  the  remote  past,  and 
forward,  in  that  they  prophesy  the  future.  (“All  facts 
are  brethren.”)  They  are  interesting  because  they  are 
in  the  life  of  experience;  they  are  educative  because  they 
serve  as  a  basis  of  comparison  and  generalization;  and 
because  they  are  the  highest  type  of  human  activity  for 
illustration  and  inspiration.  Jesus  sought  to  connect  the 
past  and  future  of  his  spiritual  kingdom  to  the  present  by 
appealing  to  the  nearest  and  highest  experience  in  the 
lives  of  the  best  of  the  time.  He  thus  sought  by  compari¬ 
son  in  harmony  with  the  laws  of  development  to  reveal 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  81 


(1) 

Humility 

(2) 

Unselfish 

kindness 

„  (3) 

Fitness  for 

social  service 


the  nature  of  the  redeemed  society  and  to  impress  upon 
his  hearers  the  sense  of  individual  responsibility  for  its 
realization.  Many  of  the  parable  stories,  “parable- 
germs”  and  allegories  of  Jesus  are  drawn  from  current 
activities,  related  to  the  great  aims  of  life. 

Parable  of  the  Jesus  in  several  instances  made  use  of  the 
marriage  feast  socjaj  custom  of  the  Jews  and  other  oriental 

peoples  of  making  feasts  on  the  occasion  of  a 
wedding  to  illustrate  some  principle  of  his 
kingdom.  To  the  custom  of  seating  invited 
guests  according  to  their  dignity,  as  Josephus 
says,  or  according  to  their  social  standing, 
or  as  each  considered  himself  worthy,  Jesus 
appealed,  to  make  concrete  the  principle  of  humility  which 
he  declared  to  be  the  real  test  for  place  of  honor  in  the 
society  of  his  kingdom  (Luke  14:7-11).  To  the  custom 
of  inviting  relatives,  friends,  and  rich  neighbors,  who 
could  reciprocate  hospitality  shown,  Jesus  made  reference, 
to  impress  the  deeper  motive  of  unselfish  kindness  shown 
to  the  needy  (Luke  14:12-14).  And  to  the  custom  of 
requiring  all  the  guests  to  be  dressed  in  a  manner  becoming 
to  the  splendor  and  service  of  the  occasion,  he  directed 
their  attention,  to  make  real  the  necessity  of  spiritual 
fitness  for  entering  into  the  social  service  of  his  kingdom 
(Matt.  22:11-13). 

In  a  similar  manner,  he  employed  current 
industrial  activities,  familiar  to  his  hearers. 
Sitting  by  the  sea  of  Galilee,  in  view  of  the 
field  described,  he  taught  the  multitude, 
gathered  to  hear  him,  the  method  of  the 
establishment  of  his  kingdom  in  the  parable 


Method  of  es¬ 
tablishing  the 
kingdom 

Opposition  but 
perfection  of 
the  kingdom 

Growth 


82 


PEDAGOGICS  OF  JESUS 


of  the  sower;  that  is,  by  the  method  of  sowing  truth, 
illustrated  by  the  sowing  of  seed  (Matt.  13:3-8).  By  the 
parable  of  the  tares,  he  taught  that  not  all  men  will  accept 
the  truth  and  that  Christian  society  must  be  developed 
in  the  presence  of  opposition  during  this  age  (Matt.  13:  24- 
30).  By  the  parable  of  the  mustard  seed,  he  taught  that 
the  strength  of  Christian  society  is  in  part  to  be  realized 
by  growth  of  the  germ  truth  hidden  in  the  heart  of  his 
spiritual  kingdom  (Matt.  13:31-32).  He  then  completed 
the  picture  by  the  parable  of  the  leaven  (Matt.  13:33) 
which  illustrated  the  change  that  should  take  place  in  the 
perfection  of  quality  by  development. 

The  value  of  After  sending  the  mixed  crowd  away,  he 
truth  retired  into  the  house  and  continued,  in 

The^beauty  of  Gf  industrial  content,  to  teach  the 

The  triumph  of  disciples  truth,  in  reference  to  the  kingdom, 
not  so  obvious  as  that  taught  the  multitude, 
but  which,  being  familiar  with  farm  life  and  treasures  in 
the  soil,  with  deep-sea  diving  for  pearls  and  the  value 
and  beauty  of  this  merchandise,  and  with  the  method  of 
taking  fish  from  the  sea  by  means  of  nets,  they  could 
understand.  By  means  of  the  hidden  treasure  in  the 
field,  he  illustrated  the  value  of  spiritual  truth  and  the 
fact  that  it  is  not  recognized  by  the  disinterested  mem¬ 
bers  of  the  old  society  (Matt.  13:44).  By  the  parable 
of  the  merchant  seeking  goodly  pearls,  he  emphasized 
not  only  the  great  value  but  also  the  beauty  of  the  life- 
principles  of  his  kingdom,  the  possibility  of  knowing 
and  the  certainty  of  appreciating  them  when  compre¬ 
hended  (Matt.  13:  45-46).  And  by  the  parable  of  the 
net,  he  taught  the  social  content  of  his  kingdom,  the 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  83 


final  separation  of  the  transformed  society  from  those 
who  fail  to  recognize  the  value  and  beauty  of  the 
Christian  ideal,  and  the  ultimate  triumph  of  the  truth 
(Matt.  13:47-49). 

Blindness  of  After  declaring  to  the  opposing  Pharisees 
Pharisees  to  their  blindness  to  the  truth  and  their  inability 

Saving  power  to  lead  men  into  the  kingdom  of  God  (John 
of  the  truth  9:39)?  he  proceeded  to  teach,  by  a  series  of 

allegories,  drawn  from  familiar  industrial  life,  his  relation 
to  God,  to  the  kingdom  and  to  men.  By  the  figure  of  the 
sheepfold  into  which  the  sheep  from  the  hills  of  Palestine 
were  led  at  eventide  for  protection  against  the  enemy,  he 
introduced  these  relations  and  the  saving  influence  of 
the  truth  but  which  they  were  unable  to  understand 
(John  10:1-6). 

Then  he  more  definitely  explained  his 
meaning  by  analysis  and  synthesis.  He  is 
the  door,  the  only  entrance  into  the  fold, 
teaching  clearly  that  he  is  the  only  way  into 
the  kingdom  of  grace  and  protection,  that 
through  him  only  can  the  truth  be  realized  and  the  de¬ 
mands  of  human  nature  satisfied  (10:7-10).  He  is  the 
good  shepherd.  Unlike  the  mercenary  shepherd,  who 
tends  the  flock  for  whait  he  receives,  and  who  is  not  willing 
to  sacrifice  selfish  interests  for  the  protection  of  the  sheep, 
he  is  the  good  shepherd  because  he  loves,  because  he  is 
willing  to  give  all,  even  his  own  life,  for  the  safety  of  the 
sheep,  and  that  they  may  enjoy  all  spiritual  blessings  of 
eternal  life  (10:11-15).  He  is  the  shepherd  of  other  sheep 
as  well  as  those  of  Israel.  His  love,  his  kingdom,  and  the 


Jesus  the  way 
of  life 

Jesus  the  life- 
giver 

Universal  love 
seeking 


84 


PEDAGOGICS  OF  JESUS 


blessings  of  the  redeemed  society  are  extended  to  the 
Gentiles  also.  His  love  is  unselfish  and  universal  (10:16). 

Jesus  a  physi-  Again  he  is  a  physician.  The  selfish,  self- 
cian  of  the  soul  rigj1^eous  Pharisee  had  criticised  him  for 

FatherS  the  associating  with  sinners  and  for  eating  with 
Ministers  to  them  (Luke  1 5:2).  In  his  ironical  answer, 
the  sick  “They  that  are  whole  have  no  need  of  a  physi¬ 

cian  but  they  that  are  sick”  (Matt.  9:12),  in  his  request 
that  they  interpret  the  meaning  of  the  words  of  the  prophet 
Hosea,  “I  desire  mercy  and  not  sacrifice,”  and  in  the 
further  declaration,  “  I  came  not  to  call  the  righteous  but 
sinners”  (9:13),  in  the  language  of  concrete  experience  of 
the  law,  and  the  gospel,  he  justified  his  action,  condemned 
their  hypocrisy,  and  revealed  his  mission.  He  came  to 
be  the  physician  of  the  soul,  of  the  sin-sick  sinner.  He 
came  to  minister  to  those  in  need;  not  to  serve  those  who 
are  conscious  of  their  own  sufficient  goodness,  if  such 
there  be,  nor  to  be  ministered  unto.  He  came  not  to  make 
an  outward  show  of  sacrifice  but  to  reveal  the  Father’s 
love  by  showing  mercy  to  the  lost  and  needy.  He  came 
with  a  message  and  service  of  love  and  mercy  for  those  who 
were  despised  and  neglected  by  others,  to  plead  the  cause 
of  the  penitent  sinner  who  would  pray,  “God  be  merciful 
to  me  a  sinner”  (Luke  18:13),  and  to  make  fit  for  his 
kingdom  those  who  would  receive  it  as  a  little  child 
(Luke  18:17). 


jesus  the  cor-  He  is  the  corner-stone  of  the  foundation 
nerstone  (Luke  20:17-19).  He  not  only  appeals  to 

the  prophecy  of  scripture  in  this  reference  but  also  to  their 
experience  for  its  interpretation;  for  the  Jews  were  familiar 
with  the  significance  of  the  corner-stone  of  a  building  and 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  85 


with  the  fuller  meaning  when  that  stone  was  a  head-stone 
or  a  foundation-stone.  It  not  only  joined  or  bound  to¬ 
gether  the  walls  of  the  building  but  also  supported  them. 
So  Jesus  represented  himself  as  the  medium  for  the  union 
between  God  and  man  and  the  only  support  in  the  building 
of  righteous  character.  To  fall  upon  this  stone  would 
mean  to  be  “broken  to  pieces,”  and  to  be  fallen  upon  by 
it,  would  mean  certain  destruction,  to  be  scattered  into 
dust.  They  interpreted  his  meaning  of  the  rejection  of 
the  stone  to  apply  to  themselves.  They  had  fallen  upon 
this  stone;  for  they  were  offended  at  him  because  of  his 
attitude  toward  the  lowly,  and  they  were  warned  that  to 
wilfully  persist  in  opposing  him  to  the  end  would  mean 
ultimate  spiritual  destruction.  They  were  reminded  that 
to  build  on  some  other  foundation  would  mean  downfall 
but  to  build  upon  this  rock  would  mean  permanency  to 
their  structure. 

other  life  Jesus  not  only  made  use  of  familiar  current 

relations  events  but  he  appealed  also  to  vital  life- 

relations  in  organic  nature,  familiar  to  all,  and  which  could 
not  be  misinterpreted,  to  illustrate  some  principles  of  the 
kingdom  of  God. 

Universal  ex-  He  illustrated  his  own  relation  to  the 
hunger6  °f  subjects  of  the  kingdom  by  comparison  with 
familiar  organic  relations  in  the  material 
world  by  the  use  of  allegorical  figures,  two  of  which,  we 
will  here  consider.  He  is  the  bread  of  life  (John  6:35). 
Under  normal  conditions,  no  experience  is  truer  to  life 
than  physical  hunger,  and  no  response  is  more  universal 
than  the  effort  to  satisfy  this  demand  of  the  nature 
for  food.  The  same  quality  of  food  is  not  suited  to  the 


86 


PEDAGOGICS  OF  JESUS 


needs  of  all  individuals;  neither  is  the  same  quantity 
required  to  satisfy  every  one.  The  quality  and  quantity 
must  vary  with  the  age  and  nature  of  the  individual. 
But  “bread”  is  the  most  universal  figure  for  the  varied 
needs  of  all  individuals  of  every  age  and  clime.  No 
physical  organism  can  be  sustained  without  food. 

Jesus  the  bread  So  it  is  with  the  spiritual  nature  and  the 
of  spiritual  life  socjaj  organism.  The  soul  cannot  live  and 

develop  without  spiritual  food.  It  must  have  the  food 
which  is  adapted  to  its  nature  and  the  developing  need — 
the  only  food  which  will  satisfy  soul  hunger,  or  that  food 
which,  in  quantity  and  quality,  meets  every  normal  human 
need.  The  soul  must  have  a  food  supply  which  satisfies 
the  hunger  of  the  weak  in  faith  and  which  leaves  in  reserve 
plenty  for  the  gradually  strengthening  faith  and  develop¬ 
ing  need,  which  satisfies  hunger  and  which  forever  crowds 
out  the  desire  for  that  which  is  not  bread.  Jesus  is  this 
universal  food  for  all  soul  hunger.  He  alone  can  sustain 
spiritual  life  and  satisfy  the  longings  of  the  human  heart. 
It  is  by  accepting  him  that  one  is  prepared  to  live  in  the 
spiritual  kingdom  of  light  and  life.  To  come  unto  him 
by  faith  in  service  is  to  have  him  by  faith  in  restful  thought 
and  life  eternal.  The  more  devoted  and  ardent  the  serv¬ 
ice,  the  deeper  and  sweeter  is  the  rest  from  soul  hunger. 
The  heart  which  abides  with  Jesus  never  hungers,  but  is 
constantly  satisfied.  He  is  in  sympathy  with  every  need 
of  his  subjects,  meets  every  one  as  he  finds  him,  and  holds 
in  reserve  that  which  he  will  need  tomorrow,  on  and  on. 
The  vine  He  is  the  true  vine  (John  15:1).  The 

allegorical  figure  here  employed  to  represent 
the  vital  relations  between  God,  Jesus  and  his  followers 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  87 


pictures  the  truth  in  a  familiar  and  beautiful  light.  The 
ideal  vine  consists  of  root,  vine  proper,  and  branches. 
Each  of  these  parts  of  the  organic  whole  is  dependent, 
more  or  less,  upon  the  other  parts  and  upon  each  of  them 
for  its  life.  The  branches  are  dependent  upon  the  vine, 
the  vine  upon  the  root,  and  the  branches  reinforce  the 
vine  and  the  vine  the  root.  The  root  supports  the  vine, 
the  vine  the  branches,  and  the  branches  bear  the  fruit. 
Jesus  is  the  So  Jesus  is  the  real  vine  of  the  complex 
true  vine  spiritual  organism — the  kingdom  of  God. 

He  is  rooted  deep  in  God,  the  eternal,  who  is  the  husband¬ 
man  over  all.  He  reaches  out  away  and  away  till  he 
embodies  humanity;  for  the  branches  are  a  part  of  the 
vine  and  the  vine  lives  in  the  branches.  Thus  Jesus  is 
the  vital  union  between  God  and  man;  as  a  result  of  which, 
man  is  fitted  to  bear  the  heavenly  fruit,  and  so,  to  extend 
the  divine  influence  and  blessing,  on  account  of  which  the 
vine  exists.  From  this  complex  relationship  and  mutual 
serviceableness  throughout,  God  realizes  his  purpose,  and 
Jesus  and  his  disciples  experience  fullest  reciprocal  joy 
(v.  11).  There  is  no  mutual  joy  between  Christ  and  un¬ 
faithful  servants;  by  spiritual  death,  which  is  a  condition 
of  unfruitfulness,  the  relation  is  broken  and  the  branch 
is  cast  off  (v.  2).  Wescott  says,  “Death  breaks  the 
connection  between  the  unfaithful  Christian  and  Christ.  ” 
The  live  branch,  vitally  connected  with  him,  and  under 
his  cleansing  influence,  becomes  more  and  more  fruitful 
(v.  2). 

The  law  of  love  He  taught  by  illustration  the  sublimest 
spiritual  relations  of  the  kingdom  by  com¬ 
parison  with  the  noblest,  and  keenest  experiences  in  the 


88 


PEDAGOGICS  OF  JESUS 


immaterial  life  of  the  race.  He  taught  the  love  of  the 
Father  as  the  law  of  life  in  his  kingdom  by  appealing  to 
this  noblest  passion  of  the  human  breast  in  the  organic 
relations  of  the  home.  A  striking  instance  of  this  is  the 
parable  of  the  prodigal  son  (Luke  15:11-32).  Though  the 
son,  attracted  by  the  promise  of  worldly  pleasure  and 
freedom  from  parental  restrictions,  turned  his  face  from 
home  and  wandered  away  from  the  father’s  protection, 
he  was  followed  by  the  longing,  restless  love  of  a  father’s 
heart,  and  on  his  return  was  quickly  met  and  given  the 
tenderest  reception  into  the  home  again.  What  a  picture 
of  the  divine  heart,  longing  for  the  return  of  a  deluded, 
lost,  and  struggling  humanity,  and  anxiously  going  out, 
through  Christ,  to  meet  all  who  are  desirous  of  returning, 
to  welcome  them  back  into  the  kingdom  of  love  and  rest! 

Parallels  in  in-  From  the  strictly  scientific  viewpoint,  Jesus 
organic  nature  wag  no£  a  student  of  nature,  but  his  familiarity 

with  its  relations  to  the  creator,  to  man,  and  its  beautiful 
analogies  to  spiritual  truth,  places  him  far  above  the 
casual  observer.  He  not  only  discovered  and  pointed  out 
organic  relations  in  nature  to  reveal  organic  relations  in 
the  spiritual  kingdom,  but  also  appealed  to  the  conscious 
experience  of  his  learners  in  reference  to  the  functions  of 
inorganic  nature  to  make  clear  man’s  relation  and  duty  to 
man  in  the  work  of  regenerating  the  old  society  and 
developing  the  new  in  the  spiritual  kingdom. 

Metaphor  He  says,  “ye  are  the  salt  of  the  earth” 

°f  salt  (Matt.  5:13).  This  metaphor  of  Jesus  is 

drawn  from  the  common  knowledge  of  the  preservative 
power  of  salt.  No  people,  perhaps,  ever  had  a  better 
opportunity  of  observing  this  use  of  salt  than  the  Galileans 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  89 


and  the  Romans,  for  the  cured  fish  of  Galilee  were  widely 
known  throughout  the  Roman  world.  However,  some  of 
the  facts,  enumerated,  were  better  known  by  the  Gali¬ 
leans — the  casting  out  and  trodding  under  foot  the  salt 
which  had  lost  its  strength  was  a  common  sight  in  Galilee. 
Dr.  Thomson  says,  “I  have  often  seen  just  such  salt,  and 
the  identical  disposition  of  it  that  our  Lord  mentions.” 
This  illustrates  that  character  in  his  followers  which  fits 
them  to  live  the  spiritual  life  of  the  heavenly  kingdom  and 
for  serviceableness  to  the  unregenerate  society  in  which 
they  move  in  this  present  age.  It  is  the  spiritual  saving 
quality  which  is  experienced  by  keeping  in  touch  with 
Jesus  which  enables  them  to  keep  pure  and  to  serve  as 
purifying  agencies  on  others  with  whom  they  come  in 
contact.  It  teaches  also  the  truth  that  Christians  may 
lose  their  soul-saving  influence  on  the  world  and  become 
good  for  no  social  service.  This  is  the  effect  of  losing  in¬ 
terest  in  the  world  by  losing  vital  connection  with  the 
impelling  influence. 

Metaphor  Again,  he  says,  “ye  are  the  light  of  the 

of  hght  world”  (Matt.  5:14).  This  metaphor,  light, 
is  a  universally  familiar  fact  in  inorganic  nature.  The 
sun,  the  source  of  light,  is  a  familiar  object.  Light  is 
transmitted  from  it  in  obedience  to  natural  law.  The 
moon,  by  which  light  is  reflected  to  the  world  in  the  night¬ 
time,  is  a  familiar  object  also.  The  intensity  and  influence 
of  light  vary  with  the  relative  position  of  its  source  and 
the  object  receiving  it.  Upon  this  activity  of  nature, 
life  is  dependent.  No  truth  is  more  apparent  than  that 
life — animal  and  vegetable — cannot  be  sustained  without 
light.  These  facts  suggest  a  few  of  the  striking  analogies 


90 


PEDAGOGICS  OF  JESUS 


which  exist  between  natural  and  spiritual  light,  the 
spiritual  side  of  which,  Jesus  must  have  meant  to  teach. 
Christ  Jesus,  as  God,  is  the  source  of  spiritual  light,  the 
Sun  of  Righteousness,  the  true  light,  but  as  mediator 
between  God  and  man,  he  receives  his  light  from  the  Father, 
communicates  it  to  his  church,  and  the  church,  as  the 
moon,  reflects  it  to  the  world  or  the  kingdom  of  darkness. 
The  attitude  of  the  church  toward  the  evangelistic  teach¬ 
ings  of  Jesus  determines  largely  the  intensity  and  effective¬ 
ness  with  which  Christ  is  held  up  to  the  world.  The 
uniformity  of  the  church,  as  a  medium  for  the  transmission 
of  spiritual  light,  is  an  essential  condition  for  the  most 
effective  influence  on  the  world.  That  this  light  may  not 
be  obscured,  there  must  nothing  intervene  between  its 
source  and  the  medium  of  reflection.  That  there  may  be 
the  greatest  upheavals  of  sin,  and  that  the  motion  of  the 
church  may  receive  the  greatest  acceleration,  the  sun  and 
the  moon — Christ  and  the  church — must  be  in  line  and 
pull  in  the  same  direction.  The  church  is  responsible  for 
the  dissemination  of  spiritual  light  and  the  banishment 
of  darkness  from  the  world.  This  is  to  be  accomplished 
by  the  church  performing  its  function  of  teaching,  preach¬ 
ing,  and,  most  of  all,  by  living  the  Christ-life — sacrificing, 
serving  and  giving. 

Jesus  illustrated  by  the  use  of  many  figures,  not  con¬ 
sidered  in  this  chapter;  for  instance,  the  simile,  hyperbole, 
irony,  etc.  And  better  than  all,  his  life  was  a  constant 
object  lesson  of  the  truths  he  taught,  teaching  more  in 
this  way  than  he  could  teach  by  words.  He  taught  the 
disciples  the  lesson  of  humility  by  washing  their  feet.  He 
taught  the  duty  of  obedience  to  civil  law  by  paying  his 


OBJECTIVE  OR  ILLUSTRATIVE  METHOD  91 


taxes.  He  emphasized  the  power  of  friendship  in  leading 
men  to  accept  the  truth  by  healing  the  bodies  and  in  many 
other  ways  administering  to  the  wants  of  the  needy.  He 
illustrated  his  attitude  toward  society  by  his  presence  on 
many  social  occasions.  Finally,  he  objectified  the 
meaning  of  his  love  for  the  lost  by  his  death  on  the  cross. 


CHAPTER  VI 


The  Analytic- Synthetic  Method 


The  meaning  The  an  aly tic-synthetic  method  of  teaching 
of  the  subject  ^ase(j  on  the  psychological  operations  of 

acquisition  and  assimilation  .  Acquisition,  which  includes 
the  processes  of  perception,  conception,  and  retention 
is  analytic;  and  assimilation,  which  includes  the  processes, 
of  comparing,  relating,  and  generalizing,  is  synthetic. 
These  operations  are  so  essentially  correlative  that  the 
corresponding  teaching  acts  may  be  regarded  as  only  one 
method  of  teaching.  The  psychological  order  is  first 
analysis  then  synthesis,  beginning  with  a  whole  that  is 
within  the  comprehension  of  the  learner,  going  to  its 
parts,  and  then  by  synthesis  back  to  the  whole,  thereby 
putting  more  meaning  in  it  than  was  at  first  possible. 
However,  there  are  some  wholes  which  can  be  studied  at 
first  only  by  parts;  for  instance,  biography  and  history. 
If  the  acts  are  considered  separate  methods,  the  method 
is  named  according  to  the  order  of  occurrence  of  the 
teaching  acts.  If  the  first  act  is  analysis,  it  is  called  the 
analytic  method.  If  the  first  act  is  synthesis,  it  is  called 
the  synthetic  method. 

Method  in  re-  The  natural  method  of  education  in  re- 
iigiouS  educa-  jjgjon  js  the  same  as  the  psychological  method 

of  education  in  other  subjects.  To  be 
educated  religiously,  whatever  the  content  of  the  religion, 
the  individual  must  pass  through  the  three  stages  of  de- 

92 


THE  ANALYTIC-SYNTHETIC  METHOD  93 


velopment — feeling,  representation,  and  comprehension — 
corresponding  to  the  three  stages  of  intellect — intuitive, 
representative,  and  reflective.  To  pass  through  these 
stages  and  to  develop  these  faculties  normally  requires 
the  same  processes  of  analysis  and  synthesis  as  to  develop 
these  faculties  on  any  other  subject.  Did  Jesus  employ 
this  method  in  teaching  the  tenets  of  the  Christian  religion 
that  his  disciples  might  develop  naturally  in  habits  of 
thought  and  action  in  harmony  with  his  doctrine? 

Jesus’  point  of  The  kingdom  of  heaven  or  the  kingdom  of 
departure  God  was  the  central  theme  from  which  Jesus 

departed  in  his  work  of  teaching  and  preaching.  Whether 
he  taught  by  analysis  or  synthesis,  his  purpose  was  to 
clarify  its  meaning  and  give  impetus  to  the  coming  of  the 
kingdom.  He  started  with  the  kingdom  as  a  whole  or 
unit  of  “apprehension”  to  find  and  interpret  the  parts 
that  by  synthesis  it  might  become  a  whole  of  “comprehen¬ 
sion.”  Whether  he  viewed  it  during  the  age  of  conquest, 
under  varying  aspects,  or  in  its  ideal  future  completion, 
after  the  final  crisis,  the  kingdom  was  his  chief  concern. 
When  he  emphasized  individual  needs  and  responsibilities, 
his  chief  thought  was  the  perfection  of  the  kingdom. 
When  he  taught  the  Christian  ideal  of  the  family,  he 
illustrated  the  relations  and  duties  in  the  kingdom. 
When  he  organized  his  church,  he  made  it  a  means  or  an 
instrument  for  the  completion  of  the  kingdom. 

The  ideas  of  It  was  the  natural  course  of  the  wise  teacher 
the  kingdom  ^hat  Jesus  started  with  the  idea  of  the  kingdom 

in  his  effort  to  reveal  the  fuller  meaning  of  God’s  rule,  his 
realm  of  interest  and  action,  the  relations  of  men  to  each 
other  and  to  the  divine,  and  his  purpose  of  establishing  a 


94 


PEDAGOGICS  OF  JESUS 


social  order  in  which  his  cosmopolitan  mind  should  be 
realized  in  the  lives  of  men.  The  idea  of  a  kingdom  of 
God  over  which  Jehovah  himself  presided  as  king  was 
prominent  in  the  teaching  of  the  Old  Testament,  and 
though  the  early  Hebrews  and  later  Jewish  nation  gave 
to  it  only  a  visible  interpretation,  it  served  as  the  best 
background  in  the  experience  of  the  age  in  the  develop¬ 
ment  of  his  ideal  of  deeper  spiritual  significance.  Former 
development  in  its  meaning  and  current  variations  in  the 
interpretation  of  the  expression  indicated  a  dawning 
preparation  for  the  fuller  meaning  which  Jesus  came  to 
reveal.  It  was  an  apt  expression  to  represent  the  whole  in 
its  various  aspects  in  the  mind  of  Christ, — an  external 
and  an  internal  phase,  a  present  and  a  future  age,  and  a 
growing,  developing  stage  and  a  perfected  organic  whole 
to  be  realized  in  the  world  to  come. 

Jesus  left  no  formal  definition  of  the  king¬ 
dom  but  from  the  beginning  to  the  close  of 
his  work,  by  analysis  and  synthesis,  in  private 
and  in  public,  he  constantly  exercised  his 
illustrative  skill  in  numerous  ways  to  clarify  this  central 
theme  toward  which  all  subordinate  ideas  pointed.  It 
was  the  subject  of  parable,  sermon,  commission,  prayer, 
warning,  criticism,  encouragement,  and  action.  The  mere 
mention  of  the  “kingdom”  was  sufficient  to  make  it  the 
point  of  departure  in  consciousness,  but  it  was  the  Jewish 
conception,  which  it  was  the  purpose  of  Jesus  to  correct 
by  introducing  its  constitutent  elements  and  “othering” 
the  characteristics  of  these. 

Announcement  In  keeping  with  the  preaching  of  God’s 
of  its  commg  messenger  who  came  to  prepare  the  way,  after 


Jesus  does  not 
define  it  but 
analyzes  and 
synthesizes 
sense 


THE  ANALYTIC-SYNTHETIC  METHOD  95 


he  had  been  delivered  up,  “Jesus  came  into  Galilee,  preach¬ 
ing  the  gospel  of  God,  and  saying,  “The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand :  repent  ye  and  believe 
in  the  gospel”  (Mark  1:14,  15).  The  kingdom  of  God 
was  at  hand  because  Jesus  had  come.  This  was  the 
Gospel  of  Jesus  Christ,  the  kingdom  of  God,  which  was  at 
hand,  and  on  account  of  which,  and  in  harmony  with 
which  men  were  invited  to  correct  their  lives,  thereby 
entering  the  kingdom.  It  was  the  new  kingdom,  the 
undressed  or  new  cloth  as  compared  with  the  old  garment 
of  Judaism,  or  it  was  the  new  wine,  which  must  be  put  into 
new  wine-skins  (Mark  2:21,  22).  It  was  new  in  that 
power  was  given  into  the  hands  of  the  Son,  that  through 
his  good  offices,  the  nature  and  power  of  the  Father  might 
be  brought  nigher  to  men — making  it  possible  for  them  to 
enter  the  spirit  of  his  realm,  come  under  his  rule,  and  enjoy 
the  beneficent  results  of  obedience.  This  gospel  revealed 
that  character  of  God  which  to  them  was  new  and  which 
must  be  the  point  of  departure  for  the  fuller  qualification 
of  men  for  admission  to  citizenship  into  the  kingdom. 

Conditions  for  Jesus  declared  to  Nicodemus,  a  ruler  of 
membership  the  Jews,  who  came  to  him  for  more  light  on 

the  kingdom,  that  men  could  enter  on  no  other  terms  than 
spiritual  preparation  from  above.  He  said,  “Verily, 
verily,  I  say  unto  thee,  Except  one  be  born  anew,  he 
cannot  see  the  kingdom  of  God.”  And  again,  “Verily, 
verily,  I  say  unto  thee,  Except  one  be  born  of  water  and 
the  Spirit,  he  cannot  enter  the  kingdom  of  God.  That 
which  is  born  of  the  flesh  is  flesh;  and  that  which  is  born 
of  the  Spirit  is  Spirit.”  (John  (3:2-6).  They  must  see  or 
comprehend  its  fuller  significance,  must  be  touched  with 


96 


PEDAGOGICS  OF  JESUS 


its  beauty,  and  moved  to  enter  its  realm  and  come  under 
its  rule.  These  are  the  conditions  on  which  men  enter 
and  become  members  of  the  kingdom.  The  new  birth  is 
a  quickening  of  the  Spiritual  life,  the  touch  of  the  divine, 
which  prepares  for  right  thinking,  feeling  and  willing. 
There  are  the  intellectual,  emotional,  and  volitional 
conditions  for  harmonizing  the  human  with  the  divine 
elements  of  the  kingdom. 

intellectual  The  Jews  believed  that  the  kingdom  of  God 
birth  would  be  national,  external,  and  material; 

that  it  would  come  suddenly  to  God’s  people  at  some 
divinely  appointed  time  in  the  future;  and  that  it  would  be 
something,  wholly  of  divine  origin,  which  man  would  have 
no  part  in  bringing  to  pass.  Jesus  contradicted  this 
popular  notion,  and  asserted  as  essential  that  mental 
attitude  of  man  toward  God  which  makes  him  an  active 
element  in  the  perfection  of  the  kingdom.  The  first 
requisite  is  correction  of  the  thought  of  those  who  would 
become  members  of  the  kingdom  to  harmonize  with  the 
Christian  conception,  which  Jesus  characterized  as  pro¬ 
gressive,  inner,  and  spiritual  (Luke  17:20,  21).  Jesus 
argues  that  the  methods  of  men  in  building  a  kingdom 
must  be  sacrificed  and  that  no  violence  must  be  done  his 
methods  of  co-operation  and  service  (Luke  16:16).  G. 
Campbell  Morgan  said:  “His  methods  for  the  establish¬ 
ment  of  his  kingdom  are  as  alien  to  the  philosophies  of 
the  hour,  as  they  were  to  the  intellectual  apprehension 
of  John  the  Baptist;  but  he  will  establish  his  kingdom  by 
his  own  method,  which  is  the  only  method.  Therefore 
a  man  must  be  prepared  to  do  violence  to  all  his  own  wit 
and  wisdom  and  cleverness,  and  be  assured  that  the  method 


THE  ANALYTIC-SYNTHETIC  METHOD  97 


Emotional 

correction 


of  preaching  the  Gospel  to  the  poor,  and  healing  the  sick, 
and  opening  blind  eyes,  and  refusing  to  gather  an  army, 
and  failing  to  call  together  a  parliament,  are  the  real 
methods  of  the  kingdom; — individual  preaching  of  a 
truth,  the  perpetual,  quiet,  and  personal  propaganda  from 
man  to  man,  the  creation  of  the  new  social  order  by  the 
regeneration  of  the  individuals  that  make  up  the  social 
order.”  This  regenerated  intellect  is  one  of  the  new 
characteristics  which  Jesus  would  have  the  Jew  bring  back 
to  the  new  kingdom  when  he  returns  by  synthesis  with  the 
element  of  human  personality. 

Surrendering  one’s  selfish  methods  for  the 
methods  of  the  King,  being  quickened  by  the 
intellectual  life  of  the  kingdom,  is  only  the  first  condition 
imposed  for  membership  in  the  kingdom.  The  emotional 
nature  must  meet  the  condition  of  the  pure  heart  of  the 
kingdom  (Matt.  5:8).  There  must  be  regeneration  of 
the  sensibilities  which  are  habituated  to  the  old  intellectual 
methods.  The  malevolent  affections  must  give  place  to 
benevolent  feelings  (Matt.  5:43-45).  One  must  be  con¬ 
verted  from  selfish  emotions  and  become  as  a  little  child 
if  he  would  enter  the  kingdom  of  heaven  (Matt.  18:3). 
What  a  contrast  between  the  new  kingdom,  whose  members 
are  to  be  the  poor  in  spirit  (Matt.  5:3)  and  the  Jewish 
conception  which  was  the  point  of  departure  of  the  Master. 

The  third  condition  for  membership  in  the 
kingdom  is  correction  of  the  will  or  the 
volitional  life  of  the  individual  who  would  enter.  Ruskin 
said,  “If  a  man  has  not  such  control  of  his  feelings  as  to 
make  his  feelings  control  his  will,  then  he  is  but  half 
educated.”  The  will  of  the  individual  must  be  sub- 


Volitional 

correction 


98 


PEDAGOGICS  OF  JESUS 


missive  to  the  will  of  the  King,  that  the  activities  of  the 
kingdom  on  earth  may  be  consistent  with  the  doings  of 
God’s  will  in  heaven  (Matt.  6:10).  The  inherited  and 
developed  tendencies  and  habits  of  the  soul,  which  cause 
one  to  stumble  in  his  service  to  God  and  man,  which  dis¬ 
turb  the  action  of  the  law  of  reciprocal  love  and  mutual 
serviceableness  in  the  kingdom  are  to  be  inhibited  by  the 
individual  and  the  new  volitional  life  is  to  be  cultivated 
and  strengthened  for  conflict  and  victory  by  the  new 
method.  (Mark  9:47).  Jesus  thus  characterizes  the 
human  elements  of  the  kingdom  by  describing  the  condi¬ 
tions  for  admission,  and,  at  the  same  time,  reveals  the 
Father’s  great  heart  of  love;  then  follows  the  vision  of  a 
reconciled  humanity  and  divinity  in  a  kingdom  of  heaven, 
a  kingdom  of  unity  and  rest. 

universality  of  The  question,  who  may  qualify  for  member- 
kingdom0*  the  ship  in  the  kingdom,  naturally  arises  here. 

If  salvation  is  from  the  Jews  (John  4:22),  and, 
if  Jesus  was  not  sent  but  unto  the  lost  sheep  of  the  house 
of  Israel  (Matt.  15:24),  then  who  but  Jews  can  qualify 
for  citizenship  in  the  new  spiritual  kingdom  and  worship 
the  Father  in  spirit  and  in  truth  (John  4:23)?  Jesus 
came  unto  his  own  and  gave  the  right  to  as  many  as  re¬ 
ceived  him  to  become  the  children  of  God  (John  1:11,12), 
but  those  who  refused,  even  his  own,  to  meet  the  spiritual 
conditions  for  membership  were  cast  forth  and  the  kingdom 
given  to  other  peoples  who  would  yield  the  heavenly 
fruits  (Matt.  21:43).  He  sounded  the  universal  note  of 
the  spiritual  kingdom,  when  he  declared  that  he  had  other 
sheep  not  of  the  fold  of  Israel  whom  he  must  bring  into 
the  kingdom  (John  10:16).  And  again,  when  he  said  that 


THE  ANALYTIC-SYNTHETIC  METHOD  99 


many  shall  come  from  other  nations  and  sit  down  in  the 
kingdom  of  heaven  (Matt.  8:11).  He  taught  that  those 
who  eat  bread  in  the  kingdom  are  those  who  recognize  their 
need — the  poor,  the  maimed  and  blind  and  halt — and  that 
place  in  the  kingdom  is  not  conditioned  by  national  in¬ 
heritance,  social  rank,  or  the  advantage  of  wealth  but  by 
the  spirit  of  humility  and  universal  brotherhood  (Luke 
14:15-24).  By  this  analysis,  Jesus  synthesizes  a  spiritual 
kingdom  which  not  only  consists  of  regenerated  individuals 
but  which  in  its  ideal  includes  all  men  everywhere  who  form 
an  ideal  society  under  the  rule  of  love. 

Progress  of  the  The  new  kingdom  as  it  now  is  seen  is  corn- 
kingdom  plete  only  in  the  fact  that  in  its  aim  it  in¬ 
cludes  all  men  with  the  possibility  of  ultimate  perfection 
by  development  into  the  divine  ideal.  The  ideal  is  to  be 
reached  by  a  long  process  of  education  and  conflict.  The 
primary  institutions  within  the  kingdom  which  are  to  be 
used  as  instruments  for  the  accomplishment  of  this  end 
are  the  family  and  the  church. 

The  Christian  The  Christian  family  may  be  considered 
family  both  as  a  cause  and  an  effect.  It  is  an  effect 

of  ancient  society,  or  it  is  a  corrected  form  of  the  social 
unit  in  the  Jewish  conception  of  the  kingdom  of  God. 
It  is  also  a  cause  of  modern  society  in  its  approach  to  the 
Christian  ideal  of  the  spiritual  kingdom.  Peabody  said: 
“Social  progress  proceeds,  not  through  relations  of  isolated 
atoms,  but  through  the  multiplication  of  organized  cells; 
not  through  association  of  individuals,  but  through  the 
perpetuation  of  families.”  This  statement  suggests  a 
main  point  of  difference  in  the  teachings  of  Jesus  and  the 
notion  of  the  Jews  in  reference  to  the  family.  The  Jews 


100 


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regarded  marriage  and  the  family  as  of  human  origin  and 
for  the  good  of  the  individual  and  which  for  selfish  reasons 
could  be  destroyed  (Matt.  10:7).  Jesus  taught  that  the 
family  is  of  divine  origin  (Matt  19 :4-6)  for  the  good  of  the 
kingdom  or  society  and  that  the  family  tie  should  be  broken 
for  no  selfish  reason  or  for  no  reason  whatever,  except  for 
fornication  (Matt.  19:9). 

The  Christian  family  is  the  basis  of  the  Christian  religion, 
as  the  Hebrew  family  is  the  basis  of  the  Jewish  religion 
As  the  law  of  mutual  love  is  the  foundation  of  the  Christian 
religion  so  the  ideal  family  is  the  creation  of  reciprocal 
affection  which  unites  two  in  one  flesh  (Matt.  19:5). 
The  divine  union  is  expression  of  the  social  nature  of  the 
two  and  marriage  is  evidence  of  the  complemental  nature 
of  the  sexes  which  united  constitute  the  primary  unit  of 
the  kingdom.  Taylor  said:  “Nothing  human  is  so 
identified  with  all  that  that  is  divine  as  is  the  family.” 
It  is  the  personal  self-surrender  of  each  to  the  other  which 
makes  sacrifices  and  joys  mutual  and  rediscovers  the  higher 
self  in  the  social  group. 

The  Christian  religion  and  the  kingdom  of  God  is 
reinforced  by  birth  and  regeneration  in  the  Christian 
family  and  kingdom.  The  first  birth  conditions  regenera¬ 
tion.  The  questions  of  inheritance,  environment,  and 
Christian  nurture  are  determined  largely  by  the  character 
of  the  family.  The  Christian  family  is  an  instrument 
for  the  perfection  of  the  spiritual  kingdom  by  purification 
and  extension  through  education  and  confederation.  It 
is  the  “nucleus  of  the  kingdom”  and  a  primary  factor  in 
the  union  and  regeneration  of  the  race. 


THE  ANALYTIC-SYNTHETIC  METHOD  101 


The  Christian  Jesus  further  interprets  the  spiritual  king- 
church  doni  by  analysis  of  his  church  in  its  function 

and  relation  to  the  kingdom.  The  point  of  departure 
here  as  in  reference  to  other  elements  is  the  current 
conception  of  the  kingdom  of  God  as  it  was  interpreted 
from  the  Old  Testament  and  the  relation  of  the  Hebrews 
to  it  in  the  divine  economy.  He  teaches  that  the  king¬ 
dom  in  its  ideal  is  a  regenerated  society,  world-wide, 
and  that  the  function  of  his  church  is  as  comprehensive 
as  his  cosmic  vision  of  the  kingdom,  that  it  must  assume 
the  responsibility  of  the  Christianization  of  the  world 
(Matt.  21:43;  Acts  1:6-8). 

That  Jesus  related  the  church  to  the  kingdom  as  means 
for  the  accomplishment  of  end  sought  is  made  clear  in 
three  characteristic  statements:  “upon  this  rock  I  will 
build  my.  church;”  “the  gates  of  hades  shall  not  prevail 
against  it;”  and  “I  will  give  unto  thee  the  keys  of  the 
kingdom”  (Matt.  16:18,  19).  The  church  was  to  be  his 
building,  fashioned  after  his  ideal  of  spiritual  architecture, 
serviceableness,  and  conquest.  It  was  to  be  so  securely 
established,  given  such  power  and  longevity  that  death 
or  the  opposing  powers  of  the  unseen  world  could  not 
overcome  it.  This  endowment  of  wisdom,  purity,  and 
power,  and  the  right  of  administration  or  stewardship 
are  to  be  the  keys;  and  in  the  conflict,  on  the  one  hand, 
between  outgrown  forms  of  Judaism  and  the  world  and, 
on  the  other,  Christianity,  the  Church  is  to  be  the  victor. 
This  is  the  vision  of  Christ’s  church  conquering  the  world 
and  the  perfection  of  the  kingdom. 

The  mission  of  the  church  is  to  make  peace  with  the 
world  on  condition  of  its  surrender  to  Christ  and  obedience 


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to  the  laws  of  the  kingdom.  It  is  to  accomplish  this  end 
by  providing  the  ideal  of  what  the  kingdom  is  and  should 
do,  by  initiating  practical  movements  for  the  realization 
of  this  ideal,  and  by  the  application  of  the  motive  power 
of  the  kingdom  in  self-sacrificing  service,  consistent  with 
its  social  ideal  for  the  present  age.  It  is  to  be  a  ministry 
of  mercy  to  the  physical,  intellectual,  moral,  and  spiritual 
necessities  of  the  individual  and  of  society.  Coe  said: 
“The  kingdom  is  the  actual  reality  of  life  however  much 
we  choose  other  fancied  goods,  however  much  we  violate 
the  laws  of  our  being.  The  kingdom  is  present  as  well  as 
future,  visible  as  well  as  invisible.  It  has  begun  to  secure 
control  of  the  world’s  resources,  and  it  will  never  rest 
until  its  control  is  universal.”  The  church  fulfills  its 
mission  to  the  extent  that  its  language  is  the  language  of 
the  kingdom  in  this  present  world,  and  the  language  of 
the  kingdom  is  the  language  of  life. 

In  his  analysis  of  the  kingdom,  he  left  no  doubt  as  to  its 
progressive  nature,  neither  in  reference  to  the  individual 
nor  society  (Mark  4:28),  intensively  nor  extensively 
(Matt.  13:31,33).  He  emphasized  the  present  age  of 
conflict  (Matt.  6:10),  the  final  crisis  (Matt.  16:27),  and 
the  golden  age  of  the  future  (John  6:47).  The  wide 
difference  between  his  point  of  departure,  the  kingdom 
under  the  old  economy,  and  the  completion  of  his  cosmic 
vision,  the  New  Jerusalem  conception  of  the  kingdom 
represents  the  progress  by  intension  and  extension  to  be 
fully  realized  under  the  influence  of  the  fuller  revelation 
of  his  life  and  teachings.  The  former  is  the  whole  of 
apprehension;  the  latter,  the  whole  of  comprehension. 
This  is  the  language  of  his  analytic-synthetic  method. 


CHAPTER  VII 


The  Inductive-Deductive  Method 

Meaning  of  The  inductive  method  of  teaching  proceeds 
subjeef  mduc-  ^  gfving  attention  first  to  particular  facts 

and  then  from  this  data  to  the  idea  of  the 
general  principles  which  are  inferred.  In  other  words, 
induction  goes  from  a  number  of  particulars  to  the  general¬ 
izations  which  result  from  a  comparison  of  the  particular 
data.  For  instance,  if  one  would  reach  an  inductive 
conclusion  that  “the  wages  of  sin  is  death,”  he  would 
do  so  by  appealing  to  personal  experience  or  to  observation 
of  its  effects  on  individuals  in  a  number  of  instances. 
This  would  lead  naturally  to  the  general  principle  in 
reference  to  society  or  the  race  of  mankind. 

Deduction  Deduction  begins  where  induction  leaves 

off,  leading  from  the  generalizations  to  new 
particulars,  or  to  the  application  of  general  principles  or 
laws  to  new  data.  For  instance,  one  may  assert  that 
“the  gift  of  God  is  eternal  life,”  and  proceed  to  prove  it 
by  reference  to  the  effect  in  the  experience  and  practice 
of  a  sufficient  number  of  individuals  who  have  acepted 
Jesus  Christ  as  their  Savior.  In  this  way  the  cause  of 
the  quality  of  eternal  life  may  be  discovered  and  the  life- 
principle  established. 

Complete  The  uninformed,  whether  children  or  grown¬ 

ups,  enter  society,  religion,  nature,  or  history 
in  the  same  way;  that  is,  by  observation,  experience, 

103 


104 


PEDAGOGICS  OF  JESUS 


comparison,  generalization,  and  finally,  but  often  neces¬ 
sarily  much  later,  by  the  practical  application  of  the 
general  principles  inferred. 

The  natural  movement  of  the  mind  is  from  the  particular 
to  the  general,  but  logical  thinking  does  not  stop  short 
of  the  application  of  the  general  principles  to  new  data. 
Therefore  the  psychological  method  of  teaching,  as  well  as 
the  natural  method  of  thinking,  includes  both  induction 
and  deduction,  and  in  the  order  indicated  by  the  subject. 
This  order,  however,  is  sometimes  reversed  in  teaching 
mature  students,  beginning  with  general  principles,  laws, 
or  rules  and  proceeding  immediately  to  the  application 
of  them  to  new  data.  And  frequently,  for  good  reason, 
the  logical  step  is  delayed  or  left  to  the  student’s  power  of 
inference. 

Notwithstanding  these  variations  in  the  practice  of  some 
skilful  teachers,  induction  and  deduction  are  correlative 
teaching  acts,  and  when  employed  in  the  order  indicated 
by  the  subject  of  this  chapter,  the  method  may  be  said 
to  be  inductive-deductive. 

Method  of  Jesus  emphasized  the  purely  inductive 

jesuss  method,  giving  most  attention  to  particular 

facts  without  drawing  the  inferences  or  stating  the  general 
principles  of  which  the  particular  data  was  the  foundation. 
He  dwelt  much  by  word  and  act  on  this  preparatory  step 
in  the  thought  of  his  young  students  to  prepare  them  to 
reach  rational  conclusions  and  ultimately  establish  them 
in  the  truth.  His  first  effort  was  to  lead  to  individual 
experience,  which  would  be  a  continual  application  of 
the  laws  and  life-principles  to  be  taught.  His  laws  and 
principles  were  so  true  to  the  needs  of  the  normal  individual 


THE  INDUCTIVE-DEDUCTIVE  METHOD  105 


and  a  regenerate  society  that  the  facts  of  individual  ex¬ 
perience  were  the  best  argument  for  the  establishment  of 
his  general  truths. 

But  this  nucleus  of  personal  experience  which  he  created 
did  not  stand  alone  as  evidence  of  the  truth;  for  observa¬ 
tion  brought  continually  to  their  attention  the  contrast 
of  experience  and  practice  of  those  opposed  to  the  truth 
with  their  own;  and  his  own  life  was  in  perfect  harmony 
with  the  principles  which  he  otherwise  taught  and  rec¬ 
ommended  to  others.  He  really  anticipated  the  modern 
method  of  “the  concrete  before  the  abstract,”  of  “the 
particular  before  the  general,”  or  of  the  data  before  the 
rule.  These  facts  are  so  prominent  in  the  Gospel  that 
exposition  is  unnecessary. 

He  also  taught  to  a  limited  extent  by  the  deductive 
method,  commencing  with  general  principles  of  character 
and  laws  of  life  in  his  kingdom  and  seeking  to  establish 
them  in  the  experience  of  individuals  by  securing  obedience 
and  the  resultant  personal  development  in  harmony  with 
them.  Here  lies  the  foundation  principle  of  salvation  by 
faith.  Saving  faith  accepts  the  truth  without  evidence 
other  than  its  declaration  by  authority  and  proceeds  to 
verify  it  by  experience,  observation,  and  experimentation. 

His  method  brought  particular  facts  and  general 
principles  in  such  close  relation  that  his  method  is  truly 
inductive-deductive.  Particular  facts  and  more  general 
principles  in  the  teaching  of  our  Lord,  all  pointed  to  the 
reality  of  his  supreme  law  of  love  to  God  and  love  to  men. 
Every  personal  touch  of  the  great  Master — every  act  of 
mediation,  every  promise  of  his  word,  every  blessing  of 
his  grace;  every  word  of  comfort,  every  command  of 


106 


PEDAGOGICS  OF  JESUS 


healing,  cleansing,  or  resurrecting;  every  condemnation, 
or  commendation — all  pointed  to  the  sufficiency  of  the 
law  of  love.  Every  personal  effect  produced  in  his 
followers — every  stimulation  of  compassion,  every  tender 
thought  encouraged,  every  helpful  word  prompted,  and 
every  brotherly  deed  directed — all  were  a  suitable  back¬ 
ground  on  which  to  develop  the  perfect  law  of  love. 

His  life  was  so  controlled  by  the  one  great  principle  of 
righteousness  that  his  every  thought  on  every  subject, 
every  bit  of  particular  information,  every  occasional 
maxim,  or  unstudied  proverb — all  like  minor  stars  in  a 
constellation  of  heavenly  glory  gathered  in  perfect  unity 
about  the  center  of  attraction  in  the  law  of  his  kingdom. 

He,  himself,  was  the  best  data  for  the  establishment  of 
the  general  principles  which  he  came  to  illumine.  But 
the  effect  of  his  teaching  on  the  lives  of  others  is  the 
surest  deductive  evidence  of  faithfulness  to  his  ideal  of 
the  more  abundant  life.  The  fruit  those  bear  under  the 
influence  of  his  teaching  is  the  product  of  a  healthy  tree 
which  continues  its  yield  of  data  in  proof  of  his  eternal 
life  principles.  The  happiness  they  realize  in  this  right 
relation  of  service  is  the  strongest  experimental  application 
of  the  same  principles.  And  the  new  society,  working 
toward  completion  by  extension  and  purification,  under 
the  spell  of  the  divine  stimulation,  is  the  final  test  of  his 
unwritten  logic  of  the  unity  of  the  higher  life,  at  the 
heart  of  which  is  a  loving  Father. 

aii  compre-  Whether  Jesus  taught  by  inductive  or 
iaewdoefdiovethe  deductive  processes,  whether  he  wrought  with 
particular  facts  or  general  principles,  with 
principles  of  personal  character  or  the  relations  of  human 


THE  INDUCTIVE-DEDUCTIVE  METHOD  107 


and  divine  personalities,  whether  he  sought  to  discover 
truth  by  induction  or  to  establish  it  by  deduction — all  was 
comprehended  in  the  love  of  the  Father  as  the  law  of  life. 
Only  in  its  right  relation  to  this  principle  can  any  fact  or 
subordinate  principle  which  he  taught  be  interpreted. 
The  beatitudes  are  striking  illustrations  of  deductive 
procedure,  and  the  four  principles  of  ideal  human  character 
and  the  four  of  right  relations  of  human  personalities 
presuppose  the  one  great  law  and  unity  of  the  inner  life, 
apart  from  which  consistency  disappears  from  all,  and  in 
the  light  of  which  every  note  rings  clear,  in  perfect  unison. 
The  beati-  That  personal  characteristic,  “the  poor  in 

Sd--t;;Poor  spirit,  ”  must  have  behind  it  the  law  of  love  or 
it  finds  no  meaning  in  real  life  to  support  it. 
The  Pharisee  could  find  no  application  of  this  principle  in 
his  environment  or  experience.  It  must  be  supported  in 
experience  by  the  passion  of  fatherhood  and  brotherhood. 
It  is  characteristic  of  and  can  be  understood  only  by  the 
individual  who  has  a  deep  sense  of  his  dependence  upon 
God  and  who  does  not  underestimate  his  own  exalted 
position  which  the  dependence  implies.  It  characterizes 
the  individual  as  also  recognizing  his  right  relation  to  his 
fellows.  Dr.  King  says,  “Ethically  characterized,  ‘the 
poor  in  spirit’  are  the  humble,  the  teachable,  the  open- 
minded,  and  include  as  well  the  trustful.”  Again,  he 
says,  “They  are  to  be  contrasted  with  those  who  are  filled 
with  pride,  conceit,  self-satisfaction,  and  self-will.”  The 
quality  is  that  largely  suggested  by  the  English  term, 
modesty.  This  word  comes  from  the  Latin,  modus,  a 
measure.  So  it  is  the  measuring  faculty,  which  enables 
one  to  rightly  estimate  himself.  It  prevents  him  from 


108 


PEDAGOGICS  OF  JESUS 


thinking  more  highly  of  himself  than  he  ought  to  think. 
But  it  does  not  suggest  the  quality  of  diffidence.  He  is 
not  distrustful  of  his  powers,  but  recognizes  the  source 
of  his  strength  and  the  equal  right  of  his  fellows.  The 
deductive  method  of  thinking  would  lead  his  hearers  from 
this  principle  to  the  application  of  it  in  his  life  and  in  his 
faithful  followers  in  contrast  with  his  opposers. 

The  mourner  They  who  mourn  must  have  some  ideal  of 
love  by  whom  to  measure  their  own  weakness 
before  real  penitence  can  become  an  experience  and  result 
in  ideal  development  and  genuine  happiness.  It  is  a 
quality  characteristic  of  individuals  who  measure  values 
not  by  the  material  and  temporal  but  by  the  spiritual  and 
eternal,  and  are  penitent  because  of  the  disparity  of  their 
own  nature  with  the  object  of  their  ideal  who  is  perfect 
in  love  eternal.  In  this  condition  of  mind  and  heart 
they  seek  to  discard  in  themselves  whatever  is  unlike  their 
ideal  and  encourage  whatever  is  in  harmony  with  him. 
With  this  conscious  effort  to  please  the  eternal  there  comes 
the  evidence  of  the  principle,  “Blessed  are  they  that  mourn: 
for  they  shall  be  comforted.  ” 

The  meek  “Blessed  are  the  meek:  for  they  shall 

inherit  the  earth.”  This  has  reference  to 
the  power  of  self-control  which  enables  one  to  keep  himself 
at  his  best  in  the  presence  of  opposition.  It  implies 
recognition  of  one’s  own  infirmities  wdiich  qualifies  him  to 
bear  with  the  weaknesses  of  others,  enabling  him  to 
approach  more  and  more  the  poise  and  strength  of  the 
ideal  character,  whom  he  loves,  the  richest  inheritance 
possible  to  mortals  in  this  present  age.  There  is  no  real 
joy  in  the  pursuit  or  possession  of  wrhat  one  dares  not  love. 


THE  INDUCTIVE-DEDUCTIVE  METHOD  109 


The  inheritance  of  the  meek  which  blesses  its  possessor 
is  the  best  that  love  can  give. 

The  hungry  and  “Blessed  are  they  that  hunger  and  thirst 
righteousness  after  righteousness :  for  they  shall  be  filled” 
is  the  climax  of  the  four  principles  which 
Jesus  says  describe  the  personality  fit  for  the  kingdom  of 
heaven.  No  great  soul  becomes  so  without  a  high  ideal, 
noble  ambition,  and  persistent  effort  for  the  realization 
of  the  best  for  himself  which  he  loves  in  others. 

Social  charac-  Having  studied  briefly  the  principles  of 
tenstxcs  individual  fitness  for  membership  in  the 

kingdom  of  heaven  and  the  relation  of  these  to  the  supreme 
law  of  love  to  God,  suggested  in  Christ’s  deductive  lessons 
in  the  sermon  on  the  mount,  we  will  glance  at  the  four 
principles  stated  of  human  character  in  its  relation  to 
other  human  personalities  and  the  relation  of  these  prin¬ 
ciples  to  the  companion  law  of  love  to  one’s  neighbors. 
Sympathy  “Blessed  are  the  merciful:  for  they  shall 

obtain  mercy”  teaches  the  lesson  of  the 
psychological  necessity  of  human  sympathy.  As  a  general 
principle  it  requires  application  in  personal  experience  and 
observation,  but  it  is  evident  that  it  is  comprehended  in 
the  primary  law  of  the  kingdom  and  that  the  realization 
of  it  is  made  possible  only  by  the  personal  qualities  which 
he  placed  before  it  and  which  prepare  for  it.  The  con¬ 
sciousness  of  this  need  which  leads  the  individual  to  in¬ 
quire  after  God  and  to  love  him  as  a  Father  leads  him  to 
sympathize  with  his  fellows  and  love  them  as  brothers. 
It  is  the  principle  of  ability  to  consciously  live  the  ex¬ 
periences  of  another  and  thereby  to  recognize  his  need  and 
to  be  impelled  to  relieve  him  by  supplying  this  need. 


110 


PEDAGOGICS  OF  JESUS 


It  is  the  principle  which  unites  God  and  man  in 
Christ  Jesus  who  was  “touched  with  the  feeling  of  our 
infirmities.”  To  live  this  experience,  in  unity  with  the 
divine  and  the  human,  is  to  receive  the  same  as  it  gives. 
Purity  of  heart  “Blessed  are  the  pure  in  heart:  for  they  shall 
see  God  ”  is  the  climax  of  the  general  principles 
of  the  passive  qualities  of  fitness  of  human  personality  in 
relation  to  God  and  to  other  human  personalities  for  mem¬ 
bership  in  the  kingdom.  The  other  qualities  stated, 
individual  and  social,  leading  up  to  this  declaration  are 
comprehended  in  the  experience  of  personal  and  social 
heart  purity  here  suggested.  The  seat  of  heart  purity  is 
sensibility,  or  the  power  to  feel  or  experience  benevolent 
affection.  It  suggests  first  a  right  attitude  toward  the 
divine,  and  then  toward  the  human  which  naturally  follows. 
It  is  having  the  law  of  God  in  the  heart  and  the  heart  in 
the  law.  “Seeing  ye  have  purified  your  souls  in  obeying 
the  truth  through  the  spirit  unto  unfeigned  love  of  the 
brethren,  see  that  ye  love  one  another  with  a  pure  heart 
fervently.”  Purity  of  heart  means  undivided,  unalloyed 
affection,  with  a  heart  emptied  of  the  worldly  and  filled 
with  the  heavenly.  It  is  the  quality  which  enables  the 
individual  to  see  God  in  every  brother  and  to  reverence 
him  in  the  unity  of  his  triune  being  only  as  one  can  who  is 
consciously  at  unity  with  God  in  Christ  Jesus.  Thus 
purity  of  heart  begins  with  God  and  ends  with  him,  ever 
blessed. 

The  peace-  “Blessed  are  the  peacemakers:  for  they 
makers  shall  be  called  sons  of  God.”  The  quality 

of  character  suggested  by  this  principle  is  both  passive 
and  active,  individual  and  social.  It  is  the  strength  of 


THE  INDUCTIVE-DEDUCTIVE  METHOD  111 


unity  with  God,  collected  and  put  in  action.  Obedience 
to  God’s  law  which  springs  out  of  love  to  him  stays  the 
mind  on  him  and  gives  the  passive  experience  of  perfect 
peace  which  keeps  the  heart  and  mind  active  in  promoting 
this  blessing  among  men  through  Christ  Jesus.  The 
mission  of  Jesus  Christ,  the  Son  of  God,  in  the  world,  is  to 
bring  about  the  peace  of  reconciliation  between  God  and 
man,  peace  of  individual  conscience,  and  the  peace  of  love 
and  unity  among  all  men;  therefore,  the  peacemakers,  or 
persons  who  unite  with  him  in  this  work  of  promoting 
peace  among  men  are  also  called  sons  of  God.  They 
follow  after  the  things  which  make  for  good  days,  joy  in 
the  Holy  Ghost,  quietness  and  assurance  forever,  under 
the  rule  of  the  “Wonderful,  Counsellor,  Mighty  God, 
Everlasting  Father,  Prince  of  Peace,”  in  opposition  to  the 
mischief-makers,  who  stir  up  strife,  malice,  envy,  hatred, 
anger,  and  war,  in  the  hemisphere  of  darkness,  clouds  and 
tempest,  under  the  government  of  the  evil  one. 

The  persecuted  “Blessed  are  they  that  have  been  perse- 
ness”sake0US"  cuted  for  righteousness’  sake:  for  theirs  is  the 
kingdom  of  heaven.”  This  principle  is  the 
climax  of  the  active  qualities  of  the  social  fitness  of  an 
individual  for  the  kingdom  of  heaven,  comprehending  all 
the  active  social  qualities  placed  before  it,  and  growing  out 
of  the  passive  and  personal  qualities  described.  Purity 
of  heart  or  sensibility  influences  the  will  to  serve  and 
suffer,  the  highest  expression  of  internal  righteousness. 
They  believe  and  love,  therefore,  they  serve  and  suffer, 
and  even  rejoice  that  they  are  partakers  of  Christ’s 
sufferings  (I  Peter  4:  12).  They  do  not,  however,  invite 
persecution.  Justin  Martyr  interpreted  the  spirit  of 


112 


PEDAGOGICS  OF  JESUS 


willingness  to  suffer  persecution,  if  need  be,  for  serving 
humanity  by  defending  the  truth,  when  he  said:  “It  is 
in  our  power  at  any  time  to  escape  your  torments,  by 
denying  the  faith;  but  we  scorn  to  purchase  life  by  a  lie; 
for  our  souls  are  winged  with  a  desire  of  life  eternal,  and 
of  immediate  conversation  with  God.”  It  is  the  quality 
of  heroism  which  prepares  one  to  suffer  the  lonely  life  of  the 
leader,  to  endure  the  criticism  of  the  reformer,  to  die  for 
obedience  to  the  vision  of  the  seer.  This  is  the  real  test 
of  right  to  the  title  of  greatness  in  the  kingdom. 

Laws  of  love  The  application  of  these  subordinate  prin- 
tngs  °ther  say"  ciples  of  human  character  and  human  happi¬ 
ness  in  personal  experience  and  in  the  ex¬ 
perience  of  regenerated  society  or  the  new  social  organism 
furnishes  particular  facts  from  which  may  be  inferred  the 
two  commandments  on  which  Christ  said  the  whole  law 
hangeth,  and  the  prophets  (Matt.  22:35-40):  “Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind,”  and  “Thou  shalt  love  thy 
neighbor  as  thyself.”  And  the  interpretation  of  these 
principles  and  laws  of  the  spiritual  kingdom  is  essential 
to  a  right  understanding  of  many  of  the  sayings  of  Jesus 
which  may  be  considered  subordinate  laws  of  the  kingdom. 
All  must  be  interpreted  in  harmony  with  these  laws  of 
love  which  have  their  foundation  in  the  needs  of  human 
personality  for  normal  development  and  happiness  of  the 
individual  and  of  society. 

a  paradox  The  paradox,  “Whosoever  would  save  his 

life  shall  lose  it;  and  whosoever  shall  lose  his 
life  for  my  sake  and  the  gospel’s  shall  save  it,”  can  be 
understood  and  the  truth  of  it  experienced  only  as  one 


THE  INDUCTIVE-DEDUCTIVE  METHOD  113 


thinks,  feels,  and  does  in  terms  of  the  beautiful  life  of 
Christ — loving  and  serving,  sacrificing  and  suffering, 
receiving  by  giving,  living  by  dying.  We  can  understand 
his  life  only  as  we  view  him  in  his  relation  both  to  God  and 
man,  discover  his  motives  in  relation  to  man’s  needs,  and 
the  supreme  law  of  life  which  underlies  his  thoughts,  words, 
and  actions.  Then  we  must  discover  the  relation  which 
we  sustain  to  him  and  to  each  other  in  the  plan  of  God  for 
the  accomplishment  of  his  purpose  of  salvation.  We  save 
our  lives  only  as  we  fill  our  place  in  the  unity  of  divine 
and  human  personality  and  reciprocal  service  in  obedience 
to  the  laws  of  the  kingdom  of  God.  The  fullest  expression 
of  God’s  love  for  man  and  of  his  desire  to  give  him  life 
eternal  is  the  gift  of  his  son,  the  only  begotten,  to  perfect 
the  plan  of  reconciliation  and  union.  The  mutual  love 
of  Jesus  with  the  Father  for  humanity  finds  expression 
in  his  willingness  to  suffer  the  death  penalty  to  reprieve 
sinful  creatures  and  his  faithfulness  to  the  Father  in 
rendering  this  service  to  humanity.  This  is  love’s  gift 
of  life  for  life.  Jesus  interprets  man’s  relation  and  part 
in  this  giving  of  life  for  life  and  the  unity  of  all  in  the 
service  which  saves  when  he  prayed:  “As  thou  didst  send 
me  into  the  world,  even  so  sent  I  them  into  the  world. 
And  for  their  sakes  I  sanctify  myself,  that  they  them¬ 
selves  also  may  be  sanctified  in  truth.  Neither  for  these 
only  do  I  pray,  but  for  them  also  that  believe  on  me 
through  their  word;  that  they  may  all  be  one;  even  as 
thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may 
be  in  us:  that  the  world  may  believe  that  thou  didst  send 
me.”  Thus  it  appears  that  man  must  be  sanctified  and 
given  to  a  life  of  service  for  others,  if  he  would  save  his 


114 


PEDAGOGICS  OF  JESUS 


Law  of  habit 
and  inhibition 


life  as  a  member  of  the  body  of  Christ,  and  live  with 
Christ  in  God. 

Receiving  con-  The  saying  of  Jesus,  “with  what  measure 
giving6*1  by  ye  mete  it  shall  be  measured  unto  you,”  can 
be  interpreted  only  by  a  right  understanding 
of  mutual  relation  and  reciprocal  service  in  the  spiritual 
kingdom  resulting  from  the  unity  of  life  and  the  ex¬ 
periences  of  love.  Seen  in  this  light,  it  becomes  evident 
that  the  individual  serves  himself  best  when  he  gives  most, 
and  that  he  receives  least  from  other  personalities  when  he 
withholds  most  from  them.  In  the  spiritual  kingdom  of 
ideal  relations  effect  is  equal  in  kind  and  quantity  to  cause. 

The  saying  of  Jesus,  “he  that  hath,  to  him 
shall  be  given;  and  he  that  hath  not,  from  him 
shall  be  taken  away  even  that  which  he  hath,”  is  the  law 
of  effect  by  use  or  disuse,  the  reasonableness  of  which 
must  also  be  seen  in  the  relations  of  mutual  and  reciprocal 
love  and  service.  The  powers  for  right  action  which  God 
gives  the  individual  may  become  habitual  and  strong  by 
repetition  of  use,  and  increasing  capacity  to  love  and 
serve,  with  decreasing  conscious  effort,  constantly  result 
because  of  the  direct  and  reflex  benefits  of  action  and 
reaction.  On  the  other  hand,  selfish  inactivity  reduces 
the  strength  of  God-given  tendencies,  and  the  power  for 
right  activity  is  gradually  lost.  Love  must  be  exercised 
or  it  will  die.  It  must  be  reinforced  by  the  relics  of 
service  or  inhibited  by  malevolent  passion. 

The  saying,  “if  thine  eye  cause  thee  to 
stumble,  cast  it  out,  ”  suggests  the  right  spirit 
of  sacrifice.  It  also  must  be  interpreted  in  harmony  with 
the  supreme  law  of  love  and  unselfish  service,  which  gives 


A  law  of  sacri¬ 
fice 


THE  INDUCTIVE-DEDUCTIVE  METHOD  115 


up  selfish  interests  or  lesser  goods  that  the  highest  good  or 
mutual  serviceableness  may  be  realized.  The  eyes  are 
organs  through  which  one  gets  primary  ideas,  and  when 
normal,  both  eyes  work  in  unison  to  produce  a  distinct 
and  single  image,  but  when  diseased,  vision  is  sometimes 
blurred  and  double.  In  some  instances,  under  such 
diseased  conditions,  vision  is  clearer  and  truer  to  life  with 
one  eye  closed  or  removed.  And  one’s  ability  to  see  ob¬ 
jects  in  their  right  position  and  relations  depends  much 
upon  habit.  So  the  intellectual  eye  of  the  soul  is  the 
avenue  through  which  it  gets  the  light  of  life.  Instinct 
may  give  primary  tendencies  both  good  and  bad,  but  wdien 
the  soul  is  normal  there  are  no  conflicting  conceptions  and 
spiritual  realities  are  seen  in  their  right  relations  with  the 
formation  and  continuation  of  right  habits.  However, 
wrhen  the  soul  is  morally  diseased  there  is  the  conflicting 
judgment  between  the  lesser  and  greater  good  and  it  is 
better  that  the  selfish  interests  be  sacrificed  so  that  the 
fruits  of  love  may  be  produced. 

Self-sacrifice  The  saying,  “If  any  man  would  come  after 
me,  let  him  deny  himself,  and  take  up  his 
cross,  and  follow  me,”  is  the  law  of  self-sacrifice,  which  is 
essential  to  the  highest  self-realization,  and  which  is  the 
fullest  expression  of  the  experience  of  love  to  God  and  love 
to  man.  “Faith  works  by  love,”  and  “love  seeketh 
not  her  own.”  Faith  in  Jesus  is  man’s  understanding 
outlook  upon  God  which  accepts  his  will  as  the  highest 
good  and  which  sacrifices  all  selfish  interests  for  the  in¬ 
terests  of  his  kingdom.  Love  is  not  only  a  subjective 
experience  as  a  result  of  faith  but  it  is  also  objective, 
making  sacrifices  to  serve  the  persons  loved.  To  see  God 


116 


PEDAGOGICS  OF  JESUS 


through  Jesus  is  to  love  him,  and  to  follow  Jesus  is  to 
sacrifice  self  in  service  to  those  for  whom  he  died.  It 
is  willingness  to  deny  one’s  self  the  lesser  goods  that  others 
may  enjoy  the  greater  blessing.  One  who  loves  is  not 
content  to  live  in  luxury  while  others  lack  necessities. 
General  con-  In  this  brief  discussion  it  is  readily  apparent 
elusions  how  jesus  related  particular  facts  or  individual 

experiences  and  general  principles  and  laws  of  his  kingdom 
and  how  all  are  related  to  the  supreme  law  of  love  in  his 
thought  and  teaching.  It  is  seen  that  he  makes  large  use 
of  the  inductive-deductive  method,  going  from  the 
particular  to  the  general  and  on  from  the  general  to  the 
logical  evidence  of  new  personal  experiences. 


CHAPTER  VIII 


The  Method  of  Suggestion 

Meaning  Suggestion  signifies  the  presentation  of  an 

idea  by  indirect  means  through  the  association 
of  ideas  or  the  action  of  one  idea  upon  another.  Its  foun¬ 
dation  is  psychological,  and  its  subjective  and  objective 
application  is  universal  in  life-relations — in  nature,  in 
science,  and  in  art.  The  world  of  nature  is  full  of  sugges¬ 
tion  from  the  Creator  to  the  intelligent  creature.  Science 
suggests  the  world  of  nescience  or  that  which  must  be 
accepted  by  faith.  Karl  Pearson  said:  “Science  may  be 
described  as  a  classified  index  to  the  successive  pages  of 
sense  impression,  which  enables  us  readily  to  find  what  we 
want,  but  it  in  no  wise  accounts  for  the  peculiar  contents 
of  that  strange  book  of  life.  ”  The  product  of  art  is  but  a 
suggestion  of  something  back  of  it  and  above  it  which  man 
has  attempted  to  put  in  it.  Giddings  said:  “All  arts,  we 
must  remember,  are  phases  of  the  social  mind.  We  are 
so  much  in  the  habit  of  thinking  of  them  in  terms  of  art 
products  that  we  forget  that  the  arts  themselves  are 
groups  of  ideas  and  acquisitions  of  skill  that  exist  only  in 
the  minds,  muscles,  and  nerves  of  living  men.”  And 
Sherman  said:  “The  first  element  in  the  Gothic  mode  of 
art  is,  therefore,  ‘to  know  what  to  leave  in  the  inkstand’;  it 
is  the  ability  to  produce  the  most  effects  by  the  fewest 
means.  .  .  .  The  other  important  element  of  the 

Gothic  mode  is  the  power  to  make  the  little  include 

117 


118 


PEDAGOGICS  OF  JESUS 


potentially  the  much.  ...  It  does  not  consist  in 
producing  impressions  or  experiences  by  direct  com¬ 
parison  or  deduction,  but  contrariwise,  inductively,  or 
through  inference.” 

One  may  teach  by  this  method,  either  consciously  or 
unconsciously.  The  lesson  taught  may  be  a  characteristic 
of  personality,  interpreted  by  inference  from  some  apparent 
effect  which  has  been  unconsciously  produced.  This 
includes  all  those  activities  which  spring  naturally  and 
automatically  from  the  inner  life  and  find  expression 
through  the  physical  self;  or  the  effect  may  suggest  a  cause 
more  remote  than  the  personality  directly  producing  it 
which  must  be  accepted  by  faith.  And  it  may  be  a  lesson, 
subjective  or  objective,  from  an  effect  consciously  produced 
by  the  employment  of  the  forms  of  expression,  natural  or 
artificial. 

Wide  appiica-  That  this  principle  had  a  wide  application 
teaching1^  and  'm  the  life  and  teaching  of  Jesus,  it  is  our  pur- 
Jesus  pose  to  briefly  discuss.  However,  it  was  a 

narrow  influence  in  his  life  in  the  sense  that,  whether 
conscious  or  unconscious,  it  was  effective  only  for  the 
development  of  the  religious  and  moral — the  good,  the 
beautiful,  and  the  true.  It  was  complete  intensively  and 
extensively  in  his  realm.  His  life  was  without  sin.  In 
action,  personality,  and  attitude  toward  God  and  man  he 
was  in  perfect  harmony  with  the  ideal  character  to  be 
inferred  by  these  involuntary  “hints”  or  “effects.”  He 
was  so  true  to  the  divine  ideal  and  the  normal  human 
nature  that  the  suggestion  of  his  life  was  destined  to  be  a 
developing  influence  in  all  succeeding  generations.  His 
miracles,  for  instance,  which  are  explained  by  suggestion, 


THE  METHOD  OF  SUGGESTION 


119 


are  verified  and  strengthened  by  time  and  experience. 
His  personality  becomes  more  transparent  with  age  and 
the  cause  is  interpreted  in  a  clearer  light.  And  his  attitude 
toward  God  and  men  was  so  true  to  the  ideal  of  his  social 
mind  that  the  nearer  the  approach  to  the  realization  of 
the  perfected  social  ideal,  the  better  its  meaning  is  under¬ 
stood. 


Suggestion  of  The  forty  miracles  of  Jesus  narrated  in  the 
actionCent  gospels  infer  the  strength  and  beneficence  of 
his  character,  his  passionate  desire  to  serve  and 
save  men  as  the  chief  lesson  to  be  taught  by  them.  IJis 
nature  miracles  argue  his  divinity  but  his  primary  purpose 
was  not  to  prove  his  divine  authority  over  nature  by  signs 
(Matt.  12:38,  39),  but  it  seems  reasonably  certain  that 
they  were,  in  their  deeper  significance  to  infer  his  power 
over  the  spiritual  nature  of  men  and  his  desire  to  reveal 
this  power  for  their  good  by  the  physical  effects  which  he 
wrought;  for  they  were  performed  for  those  in  need,  and, 
therefore,  for  those  who  could  be  easily  impressed — the 
sick,  the  blind,  the  deaf,  the  dumb,  the  hungry,  the  fearful, 
and  the  distressed  for  numerous  other  natural  causes. 
There  is  also  difference  of  opinion  as  to  the  method  of 
producing  these  effects  of  healing.  Some  scholars  argue 
that  it  was  a  divine  act  of  supernatural  healing,  while 
others  maintain,  in  the  light  of  modern  psychology,  that 
these  effects  which  were  to  suggest  the  deeper  spiritual 
truth  were  effected  by  mental  suggestion,  in  harmony 
with  the  psychological  principles  that  mind  has  power 
over  matter  and  that  the  stronger  mind  has  power  to 
influence  the  weaker  mind.  However  this  may  have 
been,  it  is  certain  that  these  principles  are  being  applied 


120 


PEDAGOGICS  OF  JESUS 


Classes  of  his 
miracles 


in  modern  times  by  physicians  to  produce  healing  effects 
on  the  body,  by  hypnotists  to  produce  the  effects  of 
post-hypnotic  suggestion,  and  by  teachers  to  produce 
mental,  moral,  and  physical  effects.  All  other  classes 
of  the  miracles  of  Jesus,  whatever  his  method  of  producing 
them,  were  methods  of  suggestion,  making  possible  his 
miracles  of  spiritual  healing,  of  regeneration. 

Kent  says:  “The  gospels  attribute  to  Jesus 
four  distinct  types  of  miracles:  (1)  those  of 
moral  and  spiritual  healing;  (2)  of  mental  healing;  (3) 
of  physical  healing,  and  (4)  those  illustrating  his  power 
over  natural  forces.” 

Nature  Miracle  “And  there  ariseth  a  great  storm  of  wind, 
Study  and  the  waves  beat  into  the  boat,  insomuch 

that  the  boat  was  filling.  And  he  himself  was  in  the  stern, 
asleep  on  the  cushion :  and  they  awake  him,  and  say  unto 
him,  Teacher,  carest  thou  not  that  we  perish?  And  he 
awoke,  and  rebuked  the  wind,  and  said  unto  the  sea,  Peace, 
be  still.  And  the  wind  ceased,  and  there  was  a  great 
calm”  (Mark  4:  37-39). 

The  incidents  narrated  here  are  the  suggestions  or  effects 
which  we  wish  to  study.  Jesus  was  asleep  in  the  stern 
of  the  boat,  but  when  appealed  to  for  help,  he  arose, 
rebuked  the  wind,  and  said,  Peace  be  still,  and  the  wind 
ceased  and  there  was  a  great  calm.  They  must  have 
inferred  from  his  action  that  their  teacher  cared  for  them; 
and  how  much  they  must  have  reciprocated  the  love 
which  answered  the  cry  of  their  need — mental  and  physical. 
There  was  an  unusual  mental  storm  raging  in  their  minds, 
in  view  of  physical  danger,  which  quieted  by  the  obedience 
of  the  wind  and  the  calm  of  the  waves.  In  this  state  of 


THE  METHOD  OF  SUGGESTION 


121 


gratitude  and  strengthened  confidence,  at  this  opportune 
moment  of  suggestibility,  he  would  lead  them  to  recognize, 
by  faith,  the  deeper  inference  of  his  power  to  supply  their 
spiritual  needs,  banish  their  spiritual  foes,  and  give  them 
courage  to  serve  likewise. 

Miracle  of  “And  they  came,  bringing  unto  him  a  man 

studyCal  heahng  sick  of  the  palsy,  borne  of  four.  .  .  .  And 

Jesus  seeing  their  faith  saith  unto  the  sick 
of  the  palsy,  Son,  thy  sins  are  forgiven.  .  .  .  But  that 
ye  may  know  that  the  Son  of  man  hath  authority  on  earth 
to  forgive  sins,  ...  I  say  unto  thee,  arise,  take  up 
thy  bed,  and  go  unto  thy  house.  And  he  arose,  and  straight¬ 
way  took  up  his  bed,  and  went  forth  before  them  all  ”  (Mark 
2:3,  5,  10,  11,  12).  Because  of  their  faith  he  forgave  the 
sick  man’s  sins.  Healing  the  body  first  as  a  point  of  con¬ 
tact  and  departure  to  suggest  the  higher  spiritual  good  was 
not  in  this  instance  necessary  because  of  their  existing 
faith.  But  when  certain  scribes,  sitting  near,  in  their 
hearts,  criticised  him  for  claiming  authority  to  forgive  sins, 
he  healed  the  sick  man’s  body  also.  He  asserted  that  his 
purpose  in  doing  this  was  to  prove  to  his  opposers  his 
right  on  earth  to  forgive  sins.  The  suggestion  of  the 
visible  effect  was  effective;  for  they  glorified  God.  This 
miracle  is  further  evidence  of  his  love  and  compassion  for 
men,  and  of  his  cosmopolitan  mind — of  his  desire  to  do 
the  greatest  good  to  the  greatest  number,  regardless  of 
their  attitude  toward  him. 

Miracle  of  mind  “And  one  of  the  multitude  answered  him, 
heating  study  Teacher,  I  brought  unto  thee  my  son,  who  hath 

a  dumb  spirit.  ...  I  spake  to  thy  disciples  that  they 
should  cast  it  out;  but  they  were  not  able.  ...  If 


122 


PEDAGOGICS  OF  JESUS 


thou  canst  do  anything,  have  compassion  on  us,  and  help 
us.  And  Jesus  said  unto  him,  If  thou  canst!  All  things 
are  possible  to  him  that  belie veth.  Straightway  the  father 
of  the  child  cried  out,  and  said,  I  believe;  help  thou  mine 
unbelief  ...  he  rebuked  the  unclean  spirit,  saying  unto 
him,  Thou  dumb  and  deaf  spirit,  I  command  thee,  come 
out  of  him,  and  enter  no  more  in  to  him.  And  having  cried 
out,  and  torn  him  much,  he  came  out :  .  .  .  Jesus  took 
him  by  the  hand,  and  raised  him  up;  and  he  arose”  (Mark 
9:17-27).  The  disciples  had  failed  in  their  efforts  to  heal 
this  child.  A  battle  for  the  kingdom  was  well-nigh  lost 
when  Jesus  from  the  Mount  of  Transfiguration  appeared 
on  the  scene  below  and  turned  defeat  into  victory.  The 
basis  of  the  child’s  disorder  was  physical,  but  epilepsy  had 
induced  lunacy  or  insanity  and  led  to  loss  of  speech  and 
hearing.  The  father  was  much  distressed  by  the  con¬ 
dition  of  his  child,  and,  though  doubtful,  had  a  lingering 
hope  that  Jesus  would  have  compassion  and  could  help 
them.  The  first  effort  of  Jesus  was  to  strengthen  the  faith 
of  the  father  by  suggestion  (“If  thou  canst!”)  and  direct 
assertion  (“All  things  are  possible  to  him  that  believeth”). 
He  then  exercised  his  power  of  healing  on  the  child  which 
was  the  primary  suggestion.  The  nearest  lesson  was  the 
compassionate  character  of  Jesus  and  his  power  to  heal 
the  mind  and  body.  The  deeper  spiritual  lesson  taught 
was  that  suggested  by  the  nature  of  the  disease  which 
Jesus  had  healed.  It  was  inferred  that  Jesus  is  able  to 
open  the  understanding  of  sinners,  though  spiritual 
maniacs  and  mutes,  to  the  voices  of  God  and  to  prepare 


THE  METHOD  OF  SUGGESTION 


123 


their  tongues  to  speak  his  praise,  if  they  will  act  on  living 
faith,  and  that  the  faithful,  in  turn,  can  help  others  to  the 
greatest  blessing. 

Spiritual  Spiritual  healing  is  no  less  a  miracle  than 

the  other  types  considered,  but  the  gospel 
narrators  did  not  emphasize  the  wonderful  changes  wrought 
in  the  lives  of  individuals  by  Jesus,  and  which  are  still  being 
wrought  by  him  and  the  influences  which  he  set  in  motion. 
The  reasons  for  giving  more  attention  to  the  miraculous  in 
other  realms  of  his  benevolent  activity  seem  clear.  Action 
in  the  spiritual  realm  is  the  deeper  truth,  which  his  miracles 
in  lower  realms  were  meant  to  teach  by  suggestion,  the 
meanings  of  which  could  be  fully  interpreted  only  by  time 
and  experience.  The  miracles  which  appealed  to  the 
senses  objectified  the  more  abstract  and  unseen,  but  it 
was  for  future  generations  to  develop  the  fuller  significance 
and  interpret  the  method  of  the  spiritual  change.  The 
changes  which  Jesus  Christ  is  producing  in  the  moral  and 
spiritual  natures  of  men,  after  two  thousand  years  of 
development,  are  still  the  greatest  miracle  of  the  age, 
but  research  in  other  realms  is  beginning  to  show  how  true 
it  is  to  the  real  life  of  the  individual  and  of  society.  One 
thing  is  certain — it  is  the  superlative  blessing  bestowed 
upon  the  human  by  the  divine.  How  God  can  make  men 
like  his  Son  must  wait  for  another  age  for  its  complete 
explanation. 

sueeestion  of  The  power  of  personality  is  largely  due  to 
Hfe^in  person-  the  pSychological  laws  of  suggestion  and 

suggestibility.  The  individual  is  influenced 
by  his  material  and  spiritual  environment.  Not  to  react 
to  one’s  environment,  he  must  consciously  resist  its  action. 


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A  pleasing  environment  is  reacted  to  unconsciously.  To 
react  to  personality  is  to  imitate  it.  We  may  be  pleased 
with  personality  and  not  be  able  to  explain  the  reason  why. 
It  may  require  time  and  experience  to  analyze  the  person¬ 
ality  which  we  unconsciously  become  like.  Our  fullest 
interpretation  and  appreciation  of  it  may  wait  for  the 
clear  light  of  experience  to  shine  upon  it  and  clarify  it, 
which  will  enable  us  to  see  beyond  it  and  recognize  that 
which  it  reflects.  We  may  read  a  beautiful  poem  and 
love  more  than  before,  and  yet  not  be  able  to  characterize 
its  author,  until,  by  experience,  we  learn  to  relate  effects 
and  causes.  Great  authors  live  more  truly  after  they  are 
dead  than  while  they  lived.  In  the  presence  of  strong, 
lovable  personality,  we  love  and  act  without  knowing  the 
cause  or  asking  why.  Our  love  and  action  become  more 
intelligent  as  time  clarifies  the  meaning  of  the  emotional 
content.  Because  of  the  laws  of  suggestion  and  suggesti¬ 
bility,  Jesus  by  his  life  of  beautiful  personality,  is  more 
truly  alive  now  in  the  experiences  of  men  than  nineteen 
hundred  years  ago. 

Suggestion  of  That  God  created  man  to  be  a  companion 
life  m  attitude  j?or  himself  is  evidence  of  the  social  nature  of 

both  God  and  man.  The  same  truth,  together  with  the 
fact  that  Jesus  is  the  Son  of  God,  is  also  evidence  that 
Christianity  is  a  social  religion.  The  true  religion,  coming 
from  God,  must  be  in  harmony  with  the  divine  nature, 
the  life  of  Christ,  and  with  man’s  normal  nature  and  needs 
for  natural  development  and  harmonious  living.  The 
attitude  of  an  individual  toward  other  personalities  and 
toward  society  has  an  intentional  and  an  unconscious 
aspect.  It  may  be  true  or  false  to  the  social  nature  of 


THE  METHOD  OF  SUGGESTION 


125 


the  divine  and  normal  human  personality.  The  suggestion 
of  the  active  and  passive  phases  may  be  in  harmony  and 
strengthen  the  general  impression  or  inconsistent  and 
weaken  it.  These  facts  apply  to  Jesus  the  same  as  to 
other  personalities.  That  Jesus  thought  and  felt  in  terms 
of  others’  needs  is  suggested  by  the  principles  of 
Christianity,  by  his  life  of  action  and  personality  and  by 
his  active  and  passive  feelings  revealed  by  suggestion  in 
his  attitude  toward  God  and  man.  His  attitude  toward 
humanity  is  the  strongest  suggestion  of  the  nature  of  his 
social  and  religious  feelings.  The  interpretation  of  this 
realm  of  his  experience  was  the  most  difficult  because  it 
was  the  farthest  from  the  selfish  ideals  of  the  people. 
Nineteen  hundred  years  of  unfolding  experience  in  the 
life  of  his  imitators  is  only  beginning  to  reveal  the  beauty 
of  his  ideal  of  the  complete  unity  of  all  personality  in  his 
kingdom.  He  lived  so  far  in  advance  of  his  time  that  his 
most  devoted  followers  could  not  understand  his  expression 
of  tender  emotion  for  his  enemies.  His  ardent  social 
prayers,  his  sympathetic  tears,  his  intense  agony,  and  his 
death  were  far  beyond  their  comprehension.  The  wrorld 
has  been  slow  to  recognize  that  they  who  love  most  live 
best  and  that  men  must  save  their  life  by  losing  it — by 
giving  it  in  service  for  others.  Beauties,  unseen,  are  yet 
to  be  revealed  by  processes  of  development,  and  appre¬ 
ciated  by  a  redeemed  society. 

Suggestion  of  He  not  only  suggested  the  nature  of  his 
ikn^uagl  character  and  the  principles  of  his  religion 
by  the  natural  language  of  his  harmonious 
life  but  also  by  the  artificial  language  which  he  adapted. 
All  language  is  at  best  only  a  suggestion,  but  it  is  employed 


126 


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to  state  both  directly  and  indirectly  what  one  wishes  to 
teach.  The  indirect  method  in  the  use  of  artificial 
language  is  the  method  of  suggestion.  It  is  the  method 
of  all  literary  artists  whose  productions  are  largely  a  series 
of  effects  or  hints  designed  to  teach  by  inference  their 
causes.  Skinner  classifies  literary  effects  as  those  of 
incident,  mood,  and  character.  This  classification  is 
comprehensive  and  is  clearly  illustrated  in  the  oral  teach¬ 
ing  of  Jesus.  The  parable  of  the  seed  growing  secretly 
illustrates  effects  of  incident.  The  seed  is  cast  upon  the 
earth,  the  seed  springs  up  and  grows,  and  the  earth  bears 
fruit  (Mark  4:26-29).  These  facts  are  natural  effects 
or  incidents  back  of  which  there  are  certain  natural  causes 
which  produce  them.  There  is  a  motive  for  sowing  seed, 
and  there  is  a  cause  for  the  growing  of  seed  and  the  bearing 
of  fruit.  These  are  the  causes  which  are  the  basis  of  the 
spiritual  application  of  the  parable  in  the  kingdom.  The 
effects  stated  in  the  parable  of  the  rich  man  and  Lazarus 
are  in  part  effects  of  mood  (Luke  16:19-31).  And  his 
lament  over  Jerusalem  is  an  effect  of  character  (Matt.  23: 
37). 

Figures  of  All  the  figures  of  speech  used  by  Jesus  are 

speech  suggestive  teaching.  The  parable  is  the 

figure  most  frequently  employed  by  him  to  suggest  spiritual 
truth.  An  example  of  this  may  be  seen  in  his  statement, 
“They  that  are  whole  have  no  need  of  a  physician,  but 
they  that  are  sick”  (Mark  2:17).  The  suggestion  here 
is  that  the  sinner  is  abnormal  and  needs  the  divine  physi¬ 
cian.  His  use  of  the  proverb  is  illustrated  by  the  state¬ 
ment  that,  “if  the  blind  guide  the  blind,  both  shall  fall 
into  the  pit”  (Matt.  15:14).  The  inference  of  this  is 


THE  METHOD  OF  SUGGESTION 


127 

that  sinners  are  blind  and  that  they  can  be  guided  in  the 
way  of  safety  only  by  those  who  have  the  light  of  life. 
His  statement  that,  “he  that  humbleth  himself  shall  be 
exalted”  (Luke  14:11)  is  an  example  of  this  method  by 
use  of  the  paradox,  which  suggests  the  higher  interpretation 
of  words  that  is  not  commonly  accepted  as  true,  but  which 
in  the  spiritual  sense  is  true.  The  allegory  or  prolonged 
metaphor,  which  identifies  the  symbol  with  that  which 
is  suggested  is  illustrated  by  Jesus  in  the  statement,  “I 
am  the  resurrection  and  the  life”  (John  11:25),  or  rather 
by  the  narrative  connected,  and  including  this  metaphor. 
There  are  many  striking  parallels  suggested  here  between 
Jesus  and  resurrection,  and  between  Jesus  and  life. 
Suggestion  of  Many  words  have  an  emotional  content, 
as  well  as  the  idea-content,  which  may  suggest 
a  present,  past,  or  future  emotional  experience  in  the 
teacher  or  the  student.  The  use  of  such  words  is  dem¬ 
onstrated  in  the  teaching  of  Jesus.  Study,  for  instance, 
the  wTords,  “Father’s,”  “house,”  and  “mansions,”  in  his 
saying,  “In  my  Father’s  house  are  many  mansions” 
(John  14:2).  What  more  comforting  wTords  could  Jesus 
have  used  on  the  eve  of  leaving  his  disciples,  or  to  suggest 
the  nature  of  his  owrn  emotional  experiences?  These 
infer  that  his  deepest  emotional  experiences  have  been 
in  the  past,  are  now,  and  shall  be  in  the  future  in  his 
relation  to  the  earthly  and  heavenly  home;  and  they  are 
the  means  of  recalling  to  his  disciples  memories  of  their 
tender  home-life  experiences  in  the  past  and  of  stimulating 
in  them  hope  by  the  promise  of  cause  for  the  fullest 
heavenly  joys  in  the  future. 

And  he  used  many  wrords  in  a  figurative  sense,  the 


128 


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common  ideas  of  which  were  well  understood,  to  suggest 
the  deeper  truths  of  the  soul.  A  few  words  that  he  used 
in  this  wTay  are  eye,  well,  manna,  rock,  and  vipers.  Jesus 
said,  “The  lamp  of  the  body  is  the  eye:  if  therefore  thine 
eye  be  single,  thy  whole  body  shall  be  full  of  light.  But 
if  thine  eye  be  evil,  thy  whole  body  shall  be  full  of  dark¬ 
ness”  (Matt.  6:22,23).  The  eye  of  the  body  suggests 
the  intellect  of  the  soul  or  the  power  by  which  it  receives 
spiritual  light.  When  the  thoughts  of  the  intellect  are 
clear  and  all  in  the  service  of  God,  the  soul  is  all  light;  that 
is  “full  of  light.”  When  the  thoughts  of  the  intellect 
are  evil,  the  soul  is  full  of  spiritual  darkness.  He  said, 
“the  water  that  I  shall  give  him  shall  become  in  him  a  well 
of  water  springing  up  unto  eternal  life”  (John  4:14).  The 
well  of  living  water  here  suggested  by  Jacob’s  well  is  a 
much  deeper  well.  It  is  Jesus  in  the  soul,  or  it  is  the  soul 
of  the  redeemed  sinner,  full  of  the  water  of  love  and  grace, 
springing  up  in  service  to  society  and  the  reflex  benefit  of 
eternal  life  to  the  individual.  He  said,  “I  am  the  bread 
of  life.  Your  fathers  ate  the  manna  in  the  wilderness, 
and  they  died.  This  is  the  bread  which  cometh  down  out 
of  heaven,  that  a  man  may  eat  thereof,  and  not  die.  I 
am  the  living  bread  which  came  down  out  of  heaven:  if 
any  man  eat  of  this  bread,  he  shall  live  forever:  yea  and 
the  bread  which  I  will  give  is  my  flesh,  for  the  life  of  the 
world”  (John  6:48-51).  The  word,  manna  or  bread, 
in  this  discourse,  suggests  meanings,  vital  to  the  redemp¬ 
tion  of  the  individual  and  of  the  race.  The  most  apparent 
inference  is  that  faith  in  the  incarnation  of  the  Son  of 
God,  in  the  humanity  of  Jesus,  as  well  as  his  divinity,  is 
essential  to  eternal  life.  The  sacrament  of  the  Lord’s 


THE  METHOD  OF  SUGGESTION 


129 


Supper  is  a  visible  emblem  of  the  meanings  of  the  figure. 
He  said:  “Every  one  therefore  that  heareth  these  sayings 
of  mine,  and  doeth  them,  shall  be  likened  unto  a  wise  man, 
who  built  his  house  upon  a  rock” (Matt.  7:24).  The 
word,  rock,  in  this  quotation,  suggests  that  Jesus  is  the 
foundation  of  spiritual  building  in  the  kingdom.  Accept¬ 
ance  of  the  truths  which  he  teaches  and  building  upon 
them  the  good  life  of  service  is  to  build  not  only  for  time 
but  also  for  eternity.  And  again,  he  said:  “Ye  off¬ 
spring  of  vipers,  how  can  ye,  being  evil,  speak  good  things? 
for  out  of  the  abundance  of  the  heart  the  mouth  speaketh” 
(Matt.  12:34).  The  offspring  of  vipers  whom  Jesus 
addresses  are  the  Pharisees.  The  suggestion  is  that  in 
character  they  are  vipers  or  venomous  reptiles.  Brown 
says  they  are  represented  as  “Poisoners  of  the  nation’s 
religious  principles.”  He  teaches  that  from  their  most 
sinful  hearts  a  good  life  cannot  issue. 

Diminutives  Jesus  sometimes  used  words  in  the  diminu¬ 
tive  form  and  sense.  For  instance,  he  said 
to  the  Canaanitish  woman  who  appealed  to  him  in  behalf 
of  her  afflicted  daughter;  “It  is  not  meet  to  take  the 
children’s  bread  and  cast  it  to  the  dogs”  (Matt.  15:26). 
Referring  to  the  word,  dog,  in  this  sentence,  Plumptre 
said,  “The  word  used  was  diminutive  in  its  form  and  as 
such  pointed  not  to  the  wild,  unclean  beasts  that  haunt 
the  streets  of  an  Eastern  city,  but  to  the  tamer  animals 
that  were  bred  in  the  house  and  kept  as  pets.”  The  an¬ 
swer  of  the  woman  shows  that  she  interpreted  the  inference 
and  was  strengthened  in  her  humility  to  press  her  claim. 
She  said,  “Yea,  Lord:  for  even  the  dogs  eat  the  crumbs 
which  fall  from  their  master’s  table”  (Matt.  15:27). 


130 


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From  this  brief  study  it  becomes  clearly  evident  that 
Jesus  made  wide  use  of  the  method  of  suggestion  in  his 
life  and  teaching,  consciously  and  unconsciously,  and  by 
word  and  action.  So  much  given  to  this  method  was  he 
that  Mark  says,  “without  a  parable  spake  he  not  unto 
them”  (Mark  4:34).  He  referred  to  those  outside  the 
kingdom  and  his  use  of  the  word,  parable,  was  in  its 
broadest  meaning  which  included  all  figures  of  speech  in 
whatever  form. 


CHAPTER  IX 


The  Socratic  or  Catechetic  Method 

Meaning  of  Hr.  Ruric  N.  Roark,  in  his  “Method  in 
subject  Education,”  says,  “Teaching  skill  culminates 

in  the  art  of  questioning.”  Questioning  is  not  only  a 
means  of  reviewing  and  testing,  or  of  getting  certain  in¬ 
formation  which  one  desires,  but  when  wisely  employed 
it  becomes  one  of  the  best  devices  for  stirring  up  interest 
in  a  subject,  of  imparting  information,  of  developing  the 
reasoning  faculties,  and  of  leading  to  worthy  action. 
Questioning  as  a  teaching  act  must  be  consistent  with  the 
thought  processes  of  learning.  The  question  must  be  of 
such  form  and  nature  as  to  lead  from  the  part  to  the  whole, 
from  the  particular  to  the  general,  from  the  known  to 
the  unknown.  If  immediate  action  is  the  aim,  and  the 
student  has  sufficient  information,  the  question  may  be 
such  as  would  stimulate  the  feelings.  If  action  is  the 
ultimate  aim,  and  the  student  is  not  sufficiently  informed 
and  developed,  the  questions  may  be  such  as  to  cause 
observation,  comparison,  and  developed  judgment  by 
appealing  to  that  which  is  familiar  and  which  parallels 
the  unknown,  and  by  appealing  to  the  sense  of  right. 
Or,  if  the  student  is  prejudiced  against  the  truth,  the 
question  may  be  such  as  to  convince  of  error  or  expose 
dishonesty.  So,  in  the  fuller  sense,  questioning  becomes  a 
method,  or  an  art  which  can  be  applied  only  by  the  skilful 
teacher. 


131 


132 


PEDAGOGICS  OF  JESUS 


Application  by  Jesus  in  his  teaching  made  effective  use  of 
Jesus  this  method.  He  often  asked  questions  to 

prepare  the  minds  of  his  hearers  for  the  truth,  and  then 
proceeded  to  give  them  the  answer.  Sometimes,  in 
parables,  using  familiar  facts  of  nature,  business  enter¬ 
prises,  and  social  relations,  to  teach  spiritual  truths,  he 
put  questions  and  answers  in  the  mouths  of  his  characters. 
In  many  ways,  by  wise  and  sympathetic  questioning,  he 
tested  and  imparted  knowledge,  quickened  the  sensibilities, 
and  influenced  the  will.  He  not  only  met  the  needs  of  his 
friends  on  many  occasions  in  this  way,  but  also  answered 
the  objections  of  honest  opposers,  and  laid  bare  the  de¬ 
ception  of  hypocrites. 

Knowledge  of  John  calling  the  attention  of  two  of  his 
disdDies  ^o°f  disciples  to  Jesus,  saying,  “  Behold  the  Lamb 
of  God,”  they  folLed  him,  and  Jesus 
turning  to  them  asked,  “What  seek  ye?”  (John  1:38). 
This  question  gave  them  courage  to  ask  of  him  the  in¬ 
formation  that  they  desired  concerning  the  place  of  his 
abode,  which  gave  him  the  opportunity  of  directing  them 
in  the  way  of  knowledge  of  himself  and  of  companionship 
with  him  which  developed  into  a  lasting  friendship  and 
discipleship. 

(2)  At  the  marriage  in  Cana  of  Galilee,  at  which 

His  mother  Jesus,  his  mother,  and  some  of  his  disciples 

were  guests,  he  asked  his  mother  a  significant  question. 
When  she  informed  him  that  the  wine  had  failed,  he  said 
to  her,  “Woman,  what  have  I  to  do  with  thee?”  (John 
2:4).  This  question  reminded  his  mother,  who  might  feel 
that  she  had  a  better  right  than  others  to  approach  him 
for  assistance,  that  his  ministry  of  love  was  equally  for  all 


SOCRATIC  OR  CATECHETIC  METHOD  133 


those  who  desired  it  and  trusted  him.  The  knowledge  of 
himself  suggested  by  this  question,  led  his  mother  to 
instruct  the  servants  and  inspire  in  them  confidence  in 
him,  which  would  make  it  possible  for  him,  in  the  most 
effective  way,  to  perform  the  miracle  of  turning  water 
into  wine. 

(3)  The  Pharisees  brought  accusation  against 
The  Pharisees  ^ini  an(j  disciples  for  eating  and  drinking 

with  publicans  and  sinners,  and  against  his 
disciples  for  not  fasting  as  did  the  disciples  of  John  and 
of  the  Pharisees.  Jesus  answered  the  first  criticism 
directly,  but  the  second,  he  answered  by  asking  them  the 
question,  “  Can  ye  make  the  sons  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with  them?”  (Luke  5:34).  In 
this  question,  by  reference  to  a  familiar  social  custom,  he 
taught  them  his  relation  to  his  followers,  and  justified  the 
action  of  his  disciples. 

(4)  Simon,  the  Pharisee,  with  whom  Jesus, 
Pharisee*1  in  response  to  an  invitation,  dined,  in  his  own 

mind  criticised  Jesus  for  permitting  the  sinful 
woman  to  anoint  him,  and  questioned  his  intuitive 
ability  to  know  the  character  of  another.  Jesus,  knowing 
his  thought,  proceeded  to  meet  his  doubts  by  asking  him 
some  questions.  He  said  that  a  lender  forgave  two 
debtors  his  debts — one  five  hundred  shillings  and  the 
other  fifty  shillings — because  they  had  nothing  with  which 
to  pay,  “Which  of  them  therefore  will  love  him  most?” 
(Luke  7:41,  42).  He  then  turned  to  the  woman  and  said 
to  Simon,  “Seest  thou  this  woman?”  (Luke  7:44).  “Her 
sins,  which  are  many,  are  forgiven;  for  she  loved  much: 
but  to  whom  little  is  forgiven,  the  same  loveth  little.” 


I 


134  PEDAGOGICS  OF  JESUS 

(Luke  7:47).  He  thus  made  known  not  only  his  ability 
to  interpret  one’s  character  and  another’s  thought  but  also 
taught  the  nature  of  his  own  character  and  his  willingness 
and  ability  to  forgive  the  sins  of  the  penitent  and  loving, 
as  well  as  to  uncover  Simon’s  own  selfishness.  Simon’s 
answer  to  the  first  question  justified  the  conclusion  of 
Jesus  in  reference  to  his  action  toward  the  woman. 

(6)  After  the  messengers  from  John  to  Jesus 

The  multitudes  recejveci  from  him  his  reply  to  John’s  inquiry: 

“the  blind  receive  their  sight,  and  the  lame  walk,  the 
lepers  are  cleansed,  and  the  deaf  hear,  and  the  dead  are 
raised  up,  and  the  poor  have  good  tidings  preached  to 
them,”  and  they  departed,  Jesus  taught  the  multitudes 
some  important  lessons  concerning  himself  by  asking 
questions  concerning  John  and  his  opposers  and  giving 
them  the  answers.  “  What  went  ye  out  into  the  wilderness 
to  behold?  a  reed  shaken  with  the  wind?  .  .  .  a  man 

clothed  in  white  raiment?  ...  to  see  a  prophet? 
Yea,  I  say  unto  you,  and  much  more  than  a  prophet. 
This  is  he,  of  whom  it  is  written,  Behold,  I  send  my 
messenger  before  thy  face,  who  shall  prepare  thy  way 
before  thee.”  (Matt.  11:7-10).  And  again,  “whereunto 
shall  I  liken  this  generation?  .  .  .  John  came  neither 

eating  nor  drinking,  and  they  say,  He  hath  a  demon. 
The  Son  of  man  came  eating  and  drinking,  and  they  say, 
Behold,  a  gluttonous  man  and  a  winebibber,  a  friend  of 
publicans  and  sinners!”  (Matt.  11:  16,  18,  19).  “It  is 
like  unto  children  sitting  in  the  marketplaces,  who  call 
unto  their  fellows  and  say,  We  piped  unto  you,  and  ye 
did  not  dance;  we  wailed,  and  ye  did  not  mourn.”  (Matt. 
11:16,  17).  “Wisdom  is  justified  by  her  works  (or 


SOCRATIC  OR  CATECHETIC  METHOD  135 


children)”  (Matt.  11:19).  Therefore,  they  are  not  the 
children  of  wisdom  for  they  are  inconsistent.  The 
disciples  of  John  became  the  disciples  of  Jesus.  They 
are  consistent  with  prophecy,  in  their  lives,  and  in  all. 
They  are  the  children  of  wisdom,  and  Jesus  is  proven  the 
Son  of  God. 


(6) 

The  Pharisees 


On  the  occasion  of  Jesus  and  his  disciples 
passing  through  grain  fields  on  the  sabbath 
day,  and  his  disciples  plucking  ears  and  eating  to  satisfy 
their  hunger,  the  Pharisees  accused  him  of  permitting  his 
disciples  to  break  the  law  of  the  sabbath.  Jesus  answered 
their  criticism  by  asking  questions  to  prepare  their  minds 
for  some  statements  concerning  the  superiority  of  mercy 
over  sacrifice,  of  the  gospel  over  the  law,  and  of  himself 
over  all,  which  are  in  harmony  with  the  law  and  the  action 
of  former  adherents  to  it.  “  Have  ye  not  read  what  David 
did  when  he  was  hungry,  etc?”  (Matt.  12:3).  “Or  have 
ye  not  read  in  the  law,  that  on  the  sabbath  day  the  priests 
in  the  temple  profane  the  sabbath,  and  are  guiltless? 
But  I  say  unto  you,  that  one  greater  than  the  temple  is 
here.  But  if  ye  had  known  what  this  meaneth,  I  desire 
mercy,  and  not  sacrifice,  ye  would  not  have  condemned  the 
guiltless.  For  the  Son  of  man  is  lord  of  the  sabbath” 
(Matt.  12:5-8).  He  thus  uncovered,  by  the  law,  their 
dishonesty,  or  ignorance  of  the  law  and  justified  the  action 
of  his  disciples,  on  the  ground  of  the  law  of  love  and 
service. 

Jesus  again  refutes  the  calumny  of  the 
Pharisees  by  asking  questions,  when  they 
accused  him  among  themselves  of  casting  out 
demons  by  Beelzebub  the  prince  of  demons.  He  said: 


(7) 

The  Pharisees 
again 


136 


PEDAGOGICS  OF  JESUS 


“if  Satan  casteth  out  Satan,  he  is  divided  against  himself; 
how  then  shall  his  kingdom  stand?”  (Matt.  12:26). 
“And  if  I  by  Beelzebub  cast  out  demons,  by  whom  do 
your  sons  cast  them  out?”  (v.  27).  Or  how  can  one  enter 
into  the  house  of  the  strong  man,  and  spoil  his  goods, 
except  he  first  bind  the  strong  man?”  (v.  29).  “Ye 
offspring  of  vipers,  how  can  ye,  being  evil,  speak  good 
things?”  (v.  34).  In  all  reason,  they  must  agree  that,  if 
a  kingdom  oppose  its  own  existence,  it  cannot  stand;  that, 
if  demons  be  cast  out  by  demons,  then  their  sons,  who 
pretend  to  cast  them  out,  must  be  in  league  with  demons 
also;  that  demons  must  be  overcome  before  they  would 
suffer  their  effects  to  be  destroyed;  and  that  the  offspring 
of  demons  cannot  produce  the  effects  of  the  good.  And 
these  conclusions  lead  to  the  further  conclusions  that 
Jesus,  who  speaks  good  things,  does  good  deeds,  casts 
demons  out  of  men,  and  restores  them  to  normal  man¬ 
hood,  must  be  the  offspring  of  the  divine  and  possessed 
of  his  goodness  and  power. 

(8)  Jesus  questioned  his  disciples  to  test  their 

The  disciples  knOWledge  of  his  divine  Sonship.  He  asked, 

“Who  do  men  say  that  the  Son  of  man  is?”  (Matt.  16:13). 
And  again,  “But  who  say  ye  that  I  am?”  (v.  15).  The 
answer  to  the  first  question  by  the  disciples,  and  Jesus’s 
reply  to  Peter’s  answer  to  the  second,  suggest  the  meaning 
and  importance  of  the  test.  The  first  answer  revealed 
the  fact  that  men  differed  as  to  his  personality,  and  that 
men  generally  did  not  recognize  him  as  the  promised 
Messiah.  It  is  upon  the  knowledge  of  this  fact  of  the 
divine  Sonship  of  Jesus  that  man’s  hope  of  salvation  de¬ 
pends,  and  to  have  this  fact  recognized  by  some  one  was 


SOCRATIC  OR  CATECHETIC  METHOD  137 


essential  to  the  dissemination  of  the  truth.  Some  one 
willing  to  teach  must  recognize  this  truth  or  the  mission 
of  Jesus  is  a  failure.  But  the  answer  to  the  second 
question  came  from  Peter,  as  it  had  been  destined  it  should 
come:  “Thou  art  the  Christ,  the  Son  of  the  living  God.” 
His  teaching  had  been  effective  and  this  purpose  accom¬ 
plished.  Jesus  said  unto  him,  ”  thou  art  Peter,  and  upon 
this  rock  I  will  build  my  church;  and  the  gates  of  Hades 
shall  not  prevail  against  it.”  (v.  18).  What  Peter  was 
which  made  it  possible  for  him  to  answer  as  he  did  and 
the  testimony  which  he  left  for  all  mankind  is  the  rock 
upon  which  Jesus  is  building  his  church. 

Knowledge—  Jesus  to  impress  upon  his  followers  the 
esMnr'manter~  interest  and  providential  protection  which 
the  heavenly  Father  exercises  over  the  children 
of  his  care  and  to  inspire  confidence  in  them  to  trust  him 
and  to  relieve  them  of  worry  about  the  externals  of  life, 
he  proposed  a  series  of  suggestive  questions  to  cause  a 
comparative  study  of  values  in  which  man  is  interested. 
“  Is  not  the  life  more  than  the  food,  and  the  body  than  the 
the  raiment?”  (Matt.  6:25).  Are  not  ye  of  much  more 
value  than  they?”  (v.  26).  “Which  of  you  by  being  anx¬ 
ious  can  add  one  cubit  unto  the  measure  of  his  life?” 
(v.  27).  “Why  are  ye  anxious  concerning  raiment?” 
(v.  28).  “Shall  he  not  much  more  clothe  you,  O  ye  of 
little  faith?”  (v.  30).  He  thus  appeals  to  the  reason  by  a 
comparative  study  of  familiar  data  that  leads  to  con¬ 
clusions  which  he  w-ould  teach.  If  God  has  a  purpose  in 
the  life  of  his  children,  and,  if  food  is  to  sustain  the  life  so 
that  it  can  accomplish  that  purpose,  we  need  not  worry 
about  tomorrow’s  supply  of  food  if  w7e  are  faithful  to  him. 


138 


PEDAGOGICS  OF  JESUS 


For  he  feeds  the  birds,  and  they  are  for  man’s  use,  and 
are  not  anxious.  If  the  body  is  the  home  of  the  life  and 
it  is  essential  to  the  accomplishment  of  the  life  purpose  in 
this  age,  and,  if  raiment  protects  the  body  for  this  function, 
he  who  created  the  soul  and  gave  it  a  body  will  make  it 
possible  to  provide  necessary  raiment.  For  he  clothes 
the  flowers  and  the  grass  of  the  field,  and  these  were 
created  only  for  man’s  comfort.  And  they  are  created 
only  for  a  day  and  yet  the  creator  clothes  and  feeds  them. 
Man  is  created  for  eternity  and  his  heavenly  Father  will 
much  more  clothe  and  feed  him  who  is  for  his  glory. 
Father’s  inter-  He  then  changes  the  figure  and  asks  another 
t<?ea°rth?yred  series  of  questions  to  show  that  for  the 
parent  reason  of  love,  as  well  as  for  the  accomplish¬ 

ment  of  his  purpose  of  getting  glory  from  his  service,  the 
heavenly  Father  will  provide  man  with  the  good  things 
which  he  desires  and  needs.  “What  man  is  there  of  you, 
if  his  son  shall  ask  him  for  a  loaf,  will  give  him  a  stone; 
or  if  he  shall  ask  for  a  fish,  will  give  him  a  serpent?”  If 
ye  then,  being  evil,  know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your  Father  who  is  in 
heaven  give  good  things  to  them  that  ask  him?”  (Matt. 
7:9-10).  The  logic  of  these  questions  is  irresistible, 
because  the  facts,  which  support  it,  are  universal,  and  men 
are  encouraged  by  it  to  ask  God  for  the  things  they  need 
believing  they  have  them. 

He  taught  the  superiority  of  the  law  of 
service  over  the  law  of  institutions  by  in¬ 
terrogation  of  the  Pharisees  concerning  it  and  his  healing 
of  the  man  with  a  withered  hand  in  the  synagogue  on  the 
sabbath.  He  answered  their  premeditated  accusation 


Knowledge — 
Law  of  Service 


SOCRATIC  OR  CATECHETIC  METHOD  139 


before  he  performed  the  act  of  healing  by  appealing  to 
their  reason.  After  bidding  the  man  with  the  withered 
hand  to  come  forward,  “he  saith  unto  them,  Is  it  lawful 
on  the  sabbath  day  to  do  good,  or  to  do  harm?  to  save  a 
life,  or  to  kill?”  (Mark  3:4).  These  questions  were  so 
searching  and  any  reasonable  answers  to  them  so  contrary 
to  their  dishonest  purpose  that  they  made  no  reply. 
Jesus  being  grieved  at  the  hardness  of  their  heart,  looked 
upon  them  with  disapproval,  and  then  turned  to  heal  him 
who  needed  and  desired  his  service.  He  thus  emphasized 
the  superior  function  of  the  spirit  of  service  over  that  of 
adherence  to  formalities  and  his  mission  to  establish  the 
higher  law. 

After  he  taught  his  disciples  the  meaning  of  the  parable 
of  seed-sowing  and  fruit-bearing,  he  emphasized  the  duty 
of  the  Christian  to  make  his  life  a  blessing  to  others  by 
asking  them  the  figurative  question,  “Is  the  lamp  brought 
to  be  put  under  the  bushel,  or  under  the  bed,  and  not  to 
be  put  on  the  stand?”  (Mark  4:21).  The  suggestion  is 
that  the  light  of  life,  the  knowledge  of  Christ  and  the 
experience  of  his  love  and  power  is  a  saving  influence 
only  as  it  shines  out  to  those  in  darkness,  to  reveal  the 
way  of  holiness,  which  is  the  way  of  mutual  love  and 
serviceableness. 

He  revealed  the  law  of  service  to  himself  by  serving 
others,  as  a  condition  of  entrance  into  the  kingdom, 
by  putting  questions  in  the  mouths  of  the  righteous  and 
the  wicked  when  they  are  before  the  King  in  the  last  day 
and  by  putting  answers  to  these  questions  in  the  mouth 
of  the  King.  The  righteous  will  say,  “  Lord,  when  saw  we 
thee  hungry,  and  fed  thee?  or  athirst,  and  gave  thee  drink? 


140 


PEDAGOGICS  OF  JESUS 


And  when  saw  we  thee  a  stranger,  and  took  thee  in?  or 
naked,  and  clothed  thee?  And  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto  thee?”  And  the  King  shall 
say,  “  Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren, 
even  these  least,  ye  did  it  unto  me.”  And  the  wicked 
shall  say,  “Lord,  when  saw  we  thee  hungry,  or  athirst, 
or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not 
minister  unto  thee?”  And  the  King  shall  say,  “Inasmuch 
as  ye  did  it  not  unto  one  of  these  least,  ye  did  it  not  unto 
me.”  (Matt.  25:37-44). 

By  this  method,  he  suggested  his  passionate  desire  for 
the  fellowship  of  his  disciples  with  him  in  service  and 
suffering  when,  in  Gethsemane,  he  said  to  Peter,  “What, 
could  ye  not  watch  with  me  one  hour?”  (Matt.  26:40). 
Though  the  angel  was  with  him  to  strengthen  and  cheer, 
yet  it  was  to  his  disciples  that  he  turned  for  companionship 
in  this  dark  hour  in  which  he  sweat  “as  it  were  great  drops 
of  blood.  ”  His  service  and  suffering  was  on  man’s  account 
and  his  greatest  joy  is  the  fullest  joy  of  those  blessed  by 
his  sacrifice,  which  is  realized  by  complete  fellowship 
with  him. 

Sensibilities—  He  sought  to  establish  right  relations  and 
Love  to  enemies  activities  among  men  by  reaching  the 

will  through  an  appeal  to  the  sensibilities.  He  asks,  “if 
ye  love  them  that  love  you,  what  reward  have  ye?  do 
not  even  the  publicans  the  same?  And  if  ye  salute  your 
brethren  only,  what  do  ye  more  than  others?  do  not  even 
the  Gentiles  the  same?”  (Matt.  5:46,  47).  Is  it  wrong 
to  hate  your  enemies  and  to  pass  unnoticed  any  but  your 
brethren?  It  is  only  natural  to  love  those  who  love  you, 
and  to  be  friendly  with  those  of  your  own  society  and  to 


SOCRATIC  OR  CATECHETIC  METHOD  141 


seek  to  help  them.  Persons  of  all  classes,  though  they 
may  be  frowned  upon  by  other  classes,  are  in  sympathy 
with  each  other,  and  find  those  of  their  number  to  love 
and  serve  because  they  are  loved  and  served  by  them. 
But  the  person  wTho  is  fit  for  the  kingdom  of  heaven  loves 
his  enemies,  and  serves  all  classes  by  his  prayers  and 
labors  of  love. 

Service  to  his  Again,  knowing  that  the  will  and  right 
f  activity  is  influenced  by  the  sensibilities,  that 

service  is  an  effect  of  love,  he  sought  to  secure  the  best 
possible  service  for  the  children  of  the  kingdom  from  Peter 
by  appealing  to  his  affection,  seeking  to  stimulate  his  love 
for  him  by  repeated  inquiry,  and  to  emphasize  the  one 
supreme  test  of  genuineness  by  his  responses  to  Peter’s 
affirmations.  ‘  ‘Simon,  son  of  John,  lovest  thou  me  more 
than  these?”  (John.  21:15).  “Simon,  son  of  John,  lovest 
thou  me?”  (v.  16).  “Simon,  son  of  John,  lovest  thou  me?” 
(v.  17).  This  was  an  emphatic  appeal  to  Peter’s  affection 
for  the  Master,  and  carried  with  it  the  suggestion  of  doubt 
in  the  mind  of  his  Savior,  which  grieved  Peter.  He  gave 
an  affirmative  reply  to  all  these  questions  with  increasing 
emphasis.  Jesus  responded  to  these  replies,  “Feed  my 
lambs,”  “Tend  my  sheep,”  “Feed  my  sheep.”  The 
effectiveness  of  the  method  employed  and  the  lesson 
taught  are  apparent. 

His  Father’s  When  Peter  sought  to  defend  Jesus  by 
w  drawing  his  sword  and  striking  the  ear  of  the 

high  priest’s  servant  off,  on  the  occasion  of  the  betrayal, 
Jesus  cooled  his  passion  and  set  him  right  by  an  appeal  to 
his  sense  of  right  and  wrong  on  the  question  of  obedience 
to  the  Father.  He  said  to  him,  “the  cup  which  the 


142 


PEDAGOGICS  OF  JESUS 


Father  hath  given  me,  shall  I  not  drink  it?”  (John  18:11). 
Message  to  When  he,  after  the  resurrection,  met  Mary, 
Mary  weeping,  at  the  tomb,  he  sought  an  expression 

of  her  desires  by  questioning  her  concerning  her  emotion 
and  to  make  himself  known  to  her  by  suggesting  in  the 
second  question  his  knowledge  of  that  cause.  He  said  unto 
her,  “Woman,  why  weepest  thou?  whom  seekest  thou?” 
(John  20:15).  His  expression  of  sympathy  and  familiarity 
encouraged  her  to  trust  him  and  to  suggest  how  he  could 
help  her.  Jesus  then  became  more  familiar  in  his  attitude, 
calling  her  by  her  first  name,  as  he,  no  doubt,  had  often 
done  before.  She  now  recognized  him  and  addressed  him, 
saying,  “Rabboni.”  By  this  easy  method  of  approach, 
he  prepared  her  to  receive  the  message  which  he  delivered 
to  her. 


Saul's  conver-  Saul,  on  his  way  to  Damascus,  with  letters 
of  authority  from  the  high  priest,  to  persecute 
the  disciples  of  Jesus,  when  near  his  journey’s  end,  was 
suddenly  opposed  by  divine  intervention.  A  heavenly 
light  shone  round  him  which  caused  him  to  fall  upon  the 
ground,  and  Jesus  said  unto  him,  “Saul,  Saul,  why  per- 
secutest  thou  me?”  (Acts  9:4).  Saul  did  not  at  first 
recognize  the  voice,  but,  when  informed,  he  yielded  obe¬ 
dience  to  the  heavenly  vision.  His  will  had  been  reached 
through  a  quickening  of  sensibility  and  he  had  a  better 
understanding  of  Jesus  whom  he  persecuted. 

Reason  He  made  the  largest  use  of  this  method  in 

his  appeals  to  reason,  which  require  the 
exercise  and  consequent  development  of  the  power  of 
observation,  memory,  imagination,  comparison  and  judg¬ 
ment,  exposing  error  and  condemning  dishonesty. 


SOCRATIC  OR  CATECHETIC  METHOD  143 


a  ‘ 


judging  others  Why  beholdest  thou  the  mote  that  is  in 
thy  brother’s  eye,  but  considerest  not  the 
beam  that  is  in  thine  own  eye?  or  how  wilt  thou  say  to  thy 
brother,  Let  me  cast  out  the  mote  out  of  thine  eye;  and 
lo,  the  beam  is  in  thine  own  eye?”  (Matt.  7:4,  5).  What 
reason  have  you  for  criticising  your  brother  for  his  weak¬ 
nesses  while  you  have  greater  faults  of  your  own?  What 
would  be  the  effect  of  offering  a  remedy  to  correct  another’s 
vision  while  you  are  afflicted  with  the  same  disease? 
The  unreasonableness  of  such  action  is  readily  apparent. 
False  accusa-  “Wherefore  think  ye  evil  in  your  hearts? 

For  which  is  easier,  to  say,  Thy  sins  are  for¬ 
given;  or  to  say,  Arise,  and  walk?”  (Matt.  9:4.5).  He 
appeals  to  reason  through  the  power  of  comparison  to 
convict  the  scribes  of  false  accusation. 

Doubt  “  O  thou  of  little  faith,  wherefore  didst  thou 

doubt?”  (Matt.  14:31).  This  was  a  strong 
appeal  to  Peter’s  reasoning  power,  calling  up  former 
experiences  and  observation  in  comparison  with  this 
experience  of  beginning  to  sink. 

Little  faith  “  O  ye  of  little  faith,  why  reason  ye  among 

agam  yourselves,  because  ye  have  no  bread?” 

(Matt.  15:8).  This  is  another  appeal  to  reason  through 
former  experiences  of  which  he  reminded  them, 
judgment  “How  think  ye?  if  any  man  have  a  hundred 

sheep,  and  one  of  them  be  gone  astray,  doth 
he  not  leave  the  ninety  and  nine,  and  go  unto  the  moun¬ 
tains,  and  seek  that  which  goeth  astray?”  (Matt.  18:  26.) 
This  is  a  test  of  judgment  on  that  which  is  natural  and 
familiar  to  lead  to  a  like  judgment  by  comparison  on  that 


144 


PEDAGOGICS  OF  JESUS 


Facts  and  con¬ 
clusions 


which  is  spiritual,  and  not  so  common  in  experience  and 
observation. 

“Ye  serpents,  ye  offspring  of  vipers,  how 
shall  ye  escape  the  judgment  of  hell?  ”  (Matt. 
23:33).  Compare  your  life  with  the  indictment  brought 
against  you.  Are  you  guilty  of  the  crimes  with  which 
you  are  charged?  Then  what  reason  have  you  for  thinking 
you  shall  escape?  Your  own  judgment  condemns  you. 
a  hard  test  “  What  think  ye  of  Christ?  whose  son  is  he?  ” 
(Matt.  22:  42).  “How  then  doth  David  in 
the  Spirit  call  him  Lord  .  .  .  ?”  (Matt.  22:43).  “If 

David  then  calleth  him  Lord,  how  is  he  his  son?”  (Matt. 
22:45).  The  first  question  is  proposed  for  solution  to  the 
reason  of  individual  man.  It  is  a  strong  demand  upon 
all  his  higher  faculties.  He  may  answer  it  right,  or  wrong. 
If  he  answers  it  correctly,  the  second  and  third  questions 
do  not  controvert  his  reasoning.  But,  if,  like  the  answer 
of  the  Pharisees,  the  answer  does  not  recognize  his  divinity 
as  well  as  his  humanity,  the  reasoning  of  the  individual 
must  answer  the  other  questions  also.  The  logic  of  the 
Pharisees  failed  them  at  this  point,  and  so  must  that  of 
every  individual  who  does  not  recognize  him  in  his  right 
relations. 

A  comparatively  few  of  the  questions  which  Jesus 
proposed  have  been  quoted  in  this  chapter,  but  it  is  hoped 
they  may  serve  to  illustrate  the  meaning,  which  he  put 
in  the  question  method. 


CHAPTER  X 


Method  of  Discipline 


Viewpoint 


Method  of  discipline  may  have  reference 
to  the  general  attitude  of  the  one  in  authority 
toward  his  disciples  or  subjects  in  his  efforts  to  lead  them 
to  think,  feel,  and  act  in  harmony  with  his  ideals,  or  it 
may  have  reference  to  particular  methods  of  getting 
obedience  from  them  to  the  laws  of  conduct  which  he 
proposes  to  enforce  within  the  realm  of  his  authority.  It 
shall  be  the  purpose  in  this  chapter  to  consider  the  methods 
of  Jesus  from  this  double  viewpoint  in  his  efforts  to  train 
men  for  service  as  citizens  of  the  kingdom  of  God  in  their 
relations  to  God  and  to  each  other,  and  for  membership 
in  the  institutions  which  he  established  to  promote  the 
interests  of  his  kingdom. 

His  general  attitude  toward  those  to  be 
disciplined  and  the  principles  of  his  special 
methods  of  securing  obedience  to  the  laws  of  right  relation 
to  himself  and  to  one  another  are  the  natural  expression 
of  his  spirit  and  the  formulation  of  the  laws  which  govern 
the  kingdom.  His  attitude  and  the  principles  of  his 
formal  discipline  are  suggested  by  the  facts  of  a  divine 
Fatherhood,  sonship,  and  brotherhood.  The  means 
which  he  employs  for  the  accomplishment  of  the  end  of 
the  kingdom  is  divine  sonship,  and  the  end  to  be  realized 
is  a  divine  brotherhood.  The  law  that  is  to  be  obeyed  in 
bringing  into  existence  and  in  maintaining  these  divine 

145 


Foundation 

Principles 


146 


PEDAGOGICS  OF  JESUS 


relationships  is  the  law  of  love,  mutual  and  reciprocal. 
First  step  The  new  society  is  to  be  organized  from 

disobedient  personalities  of  the  old  society, 
and  the  first  act  from  the  human  side  is  that  of  recon¬ 
ciliation  by  obedience  in  the  intellectual,  emotional,  and 
volitional  conditions  of  repentance  toward  God  and  faith 
in  the  Lord  Jesus.  He  thus  becomes  the  Father  of  re¬ 
generation,  the  second  Adam,  and  those  born  anew,  divine 
sons  of  the  heavenly  Father  and  brothers  one  of  another. 
Co-operative  The  law  forbids  the  exercise  of  any  coercive 
seif-actmty  sentiment  in  the  extensive  or  intensive  ex¬ 
tension  of  the  kingdom.  New  members  are  admitted  to 
citizenship  in  the  kingdom  only  on  the  conditions  of  co¬ 
operative  self-activity.  The  power  of  self-control  under 
extreme  provocation  must  characterize  every  citizen  of 
the  kingdom,  and  the  nature  of  the  personality  entering 
must  be  consistent  with  this  idea  of  obedience.  The 
motives  for  becoming  citizens  must  be  such  as  will  insure 
unity  of  thought,  unity  of  spirit,  and  unity  of  voluntary 
action  with  other  personalities  of  the  kingdom.  The  only 
motive  equal  to  this  demand  is  supreme  love  for  him  who 
made  this  unity  and  its  rewards  a  possibility. 

Back  of  this  voluntary  self-activity  must 
exist  the  cause  which  prompts  it.  The  object 
of  love  must  be  so  interesting  in  personality  that  whatever 
he  thinks,  feels,  or  does  stimulates  to  like  experiences  and 
activities  in  those  to  be  disciplined.  The  personality  of 
Jesus  was  so  humane,  and  whatever  he  did  or  experienced 
so  natural  to  normal  human  personality  that  his  teaching 
was  the  strongest  appeal  to  obedience  in  both  thought 
and  action.  His  demands  were  so  consistent  with  the 


Interest  and 
self-activity 


METHOD  OF  DISCIPLINE 


147 


The  case 
system 


needs  of  the  individual  and  of  society  for  normal  develop¬ 
ment  and  highest  self-realization  that  obedience  offered  . 
the  highest  possible  reward.  Those  who  test  him  find  his 
doctrine  of  voluntary  self-activity  supported  by  the 
principles  of  individual  and  social  interest. 

The  method  of  Jesus  is  the  case  system. 
His  laws  are  so  general  that  in  their  applica¬ 
tion  the  personality  of  every  individual  is  fully  met. 
While  the  general  interests  of  the  kingdom  are  conserved 
the  fluctuating  individual  interest  is  not  overlooked.  He 
seldom  turned  to  the  multitude  to  administer  to  common 
needs.  For  the  most  part,  he  disciplined  individuals 
according  to  the  shades  of  their  particular  interests  and 
needs.  Every  case  received  personal  attention  to  satisfy 
the  demands  of  justice  and  love  in  the  work  of  regenera¬ 
tion,  preparatory  to  admission  into  the  heavenly  society. 
Every  individual  complying  with  the  conditions  for  en¬ 
trance  into  the  kingdom  is  born  of  the  spirit  and  blessed 
with  the  first  experience  which  he  is  fitted  to  express  in 
service  to  the  kingdom  and  with  the  possibility  of  har¬ 
monious  development.  Under  his  method  conflicting 
interests  never  arise.  The  individual  interests  of  the 
family  are  complemental  to  the  common  interests. 

After  first  step  Regeneration  is  the  starting  point  of  life 
What?  in  a  new  World  which  is  to  furnish  ideals  and 

activities  for  the  future.  The  one  entering  this  new  world 
is  to  be  developed  from  a  new-born  babe  in  Christ  to 
full-grown  spiritual  manhood.  The  life  is  to  be  fashioned 
after  the  Christ-life,  gradually  developing  the  characteris¬ 
tics  of  his  personality.  By  imitation  of  him,  the  novel 
experiences  of  right  functioning  and  normal  growth  are  to 


148 


PEDAGOGICS  OF  JESUS 


be  realized.  The  language  of  the  new  society  is  to  be 
cultivated  in  terms  of  love  and  service.  It  is  the  life  of 
willing  and  faithful  obedience  to  him,  finding  expression 
in  sacrifice  and  suffering  for  others’  sakes.  This  implies 
acquaintance  and  companionship  with  him  and  a  success¬ 
ful  effort  of  co-operative  dramatization  of  his  life.  Both 
by  precept  and  example,  he  commands  and  encourages 
willing  obedience  to  these  life-principles  of  the  divine 
society. 

Genuineness  The  greatest  glory  of  a  teacher  and  his 
strongest  compelling  power  is  genuineness. 
To  be  all  that  one  claims  to  be,  to  be  true  both  to  one’s 
friends  and  enemies  is  the  first  essential  in  convincing  of 
error  and  the  dissemination  of  the  truth.  It  is  the  first 
requisite  in  making  disciples  and  in  building  up  a  society 
in  which  there  are  no  discordant  voices  and  in  which  love 
and  service  is  mutual  and  reciprocal.  Jesus  was  the  truth 
and  the  fit  medium  for  making  it  known,  and  his  disciples, 
receiving  his  fulness,  are  to  become  such  as  he  (John  1: 
14-17).  He  seeks  not  his  own  glory  but  that  of  his 
Father,  declaring  that  his  teaching  is  not  his  own  but  his 
that  sent  him,  and  citing  as  evidence  the  knowledge  of  his 
disciples  who  also  willeth  to  do  the  Father’s  will  (John  7: 
16-18). 

Self-control  Genuineness  of  character  is  a  quality  which 

gives  confidence  in  one’s  own  power  of  sur¬ 
vival  and  enables  him  to  overcome  the  weakness  of  jealousy 
which  opposes  the  influence  of  another’s  rights.  It  is  a 
necessary  prerequisite  to  the  exercise  of  the  winning 
quality  of  self-control,  keeping  at  one’s  best,  even  under 
the  provocation  of  opposition  to  well-known  rights.  The 


METHOD  OF  DISCIPLINE 


149 


spirit  of  retaliation  and  unwillingness  to  sacrifice  and  suffer 
for  another’s  good  is  inconsistent  with  the  spirit  of  the 
kingdom,  and  the  example  and  direct  teaching  of  the 
Master  leaves  no  room  for  doubt  as  to  the  duty  of  his 
disciples  to  exercise  highest  self-control.  Jesus,  on  various 
occasions,  under  strongest  provocation,  maintained  the 
dignity  of  superlative  self-control.  When  on  trial  before 
the  Sanhedrin  and  false  witness  was  brought  against  him 
that  he  might  be  put  to  death,  he  astonished  those  in 
authority  by  making  no  reply  to  the  false  charges  of  his 
enemies  (Matt.  26:59-63).  Again,  when  accused  by  the 
chief  priests  and  elders  before  Pilate,  he  persistently 
refused,  greatly  to  the  astonishment  of  the  governor,  to 
make  any  reply  in  his  own  defense  (Matt.  27:12-14). 
And  to  his  disciples  he  says,  ‘‘Resist  not  him  that  is  evil” 
(Matt.  5:38),  “every  one  who  is  angry  with  his  brother 
shall  be  in  danger  of  the  judgment”  (v.  22),  and  “Blessed 
are  the  meek”  (v.  5). 

Self-denial  The  practical  experience  of  self-denial  in 

Christian  service  is  the  best  evidence  of  the 
spirit  which  subordinates  the  lesser  good  to  that  which 
is  supreme,  and  which  denies  one’s  self  luxuries  and  even 
necessities  that  another  may  have  the  superlative  good 
or  the  abundant  life.  Jesus  teaches  both  directly  and 
indirectly  the  nature  of  this  essential  spirit  in  his  disciples 
and  its  far-reaching  influence  in  the  interest  of  the 
kingdom.  As  to  the  experience  of  privation  which  he 
suffered  for  others’  sakes,  his  own  statement  to  a  friendly 
scribe  is  interesting  evidence.  He  said,  “The  foxes  have 
holes,  and  the  birds  of  the  heaven  have  nests;  but  the  Son 
of  man  hath  not  where  to  lay  his  head  ”  (Matt.  8 :20).  And 


150 


PEDAGOGICS  OF  JESUS 


John  relates  a  significant  incident  in  connection  with  his 
self-denying  spirit  that  he  might  teach  the  multitudes  at 
Jerusalem  on  a  certain  occasion.  It  was  on  the  last  day 
of  the  great  feast  that,  after  crying  to  the  people  and  say¬ 
ing,  “If  any  man  thirst,  let  him  come  untome”  (John 
7:37,  38),”  they  went  every  man  unto  his  own  house” 
in  the  evening,  leaving  Jesus  to  go  unto  the  mount  of 
Olives  to  find  lodging  (John  8:1),  though  some  had 
recognized  him  as  the  Christ.  Taking  no  offense  at  their 
lack  of  courtesy  to  him  and  interest  in  his  physical  com¬ 
fort,  he  returned  early  the  next  morning  to  the  temple 
to  teach  them  (v.  2).  Jesus  said  unto  his  disciples,  “Be 
not  anxious  for  your  life,  what  ye  shall  put  on.  For  the 
life  is  more  than  food,  and  the  body  than  raiment”  (Like 
12:22,  23).  Again,  he  said,  “Seek  not  ye  what  ye  shall 
eat,  and  what  ye  shall  drink,  neither  be  ye  of  doubtful 
mind”  (v.  29).  “Yet  seek  ye  his  kingdom,  and  these 
things  shall  be  added  unto  you”  (v.  31).  And  again, 
“Children,  how  hard  is  it  for  them  that  trust  in  riches  to 
enter  into  the  kingdom  of  God!  It  is  easier  for  a  camel 
to  go  through  a  needle’s  eye,  than  for  a  rich  maji  to  enter 
into  the  kingdom  of  God”  (Mark  10:24,  25).  And  to  the 
rich  ruler  who  inquired  of  him  the  way  of  life,  he  said, 
“Sell  all  that  thou  hast,  and  distribute  unto  the  poor,  and 
thou  shalt  have  treasure  in  heaven”  (Luke  18:22). 

Seif-giving  The  climax  of  discipline  for  discipleship 

is  reached  in  the  spirit  of  self-giving.  Jesus 
gave  himself  a  sacrificial  offering  for  the  sins  of  the  world, 
enduring  the  shame  of  the  cross  to  meet  the  claims  of 
justice,  and  letting  the  captive  prisoners  go  free  on  the 
condition  of  fellowship  wTith  him  in  suffering.  There  is 


METHOD  OF  DISCIPLINE 


151 


no  way  around  cross  bearing  with  him  to  eternal  glory. 
“If  any  man  cometh  unto  me,  and  hateth  not  his  own 
father,  and  mother,  and  wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my 
disciple.  Whosoever  doth  not  bear  his  own  cross,  and 
come  after  me,  cannot  be  my  disciple”  (Luke  14:26,  27). 

These  individual  potencies  of  personality  work  for  others 
in  the  expression  of  sympathy,  patience,  forgiveness, 
compassion,  and  love. 

Sympathy  To  sympathize  is  to  be  able  to  enter  into 

the  experiences  of  another  and  to  be  moved 
by  the  experimental  knowledge  of  his  needs  to  give  all 
the  condition  demands  to  provide  relief.  Jesus  said, 
“Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  upon  you,  and 
learn  of  me;  for  I  am  meek  and  lowly  in  heart:  and  ye 
shall  find  rest  unto  your  souls”  (Matt.  11:28-29).  He 
entered  into  the  experiences  of  men,  and  was  touched  with 
the  feeling  of  their  needs,  which  he  seeks  to  satisfy.  And 
he  commands  his  disciples  to  enter  with  him  in  this  work 
of  relief  for  the  weak  and  needy.  “Inasmuch  as  ye  did 
it  unto  one  of  these  my  brethren,  even  these  least,  ye  did 
it  unto  me”  (Matt.  25:40).  Inasmuch  as  ye  did  it  not 
unto  one  of  these  least,  ye  did  it  not  unto  me”  (v.45). 
Not  to  sympathize  in  this  practical  way  with  those  in 
need  is  to  be  out  of  harmony  with  Jesus  and  the  govern¬ 
ment  of  the  kingdom. 

Patience  God  is  characterized  by  Paul  as  the  God  of 

patience  (Rom.  15:5),  and  Jesus  shows  by 
his  life  of  action  that  he  was  the  incarnation  of  that  attri¬ 
bute.  “He  was  oppressed,  yet  when  he  was  afflicted 


152 


PEDAGOGICS  OF  JESUS 


he  opened  not  his  mouth;  as  a  lamb  that  is  led  to  the 
slaughter,  and  as  a  sheep  that  before  its  shearers  is  dumb, 
so  he  opened  not  his  mouth”  (Isa.  53:7).  In  his  mission 
of  winning  souls,  he  ever  displayed  the  greatest  patience, 
repeating  over  and  over  his  spiritual  lessons,  ever  varying 
illustration  to  impress  the  truth  and  lead  into  the  light  of 
life.  So  he  taught  the  necessity  of  this  quality  in  his 
disciples.  In  his  explanation  of  the  parable  of  the  sower 
to  them,  he  said  that  the  seed  is  the  word  and  that  the 
good  ground  are  those  who  hear  the  word  and  hold  it 
fast  in  honest  and  good  hearts,  bringing  forth  fruit  with 
patience  (Luke  8:11,  15).  Again,  he  explains  that  fruit 
bearing  by  patience  may  mean  the  winning  of  souls  (Luke 
21:19).  Patient,  persistent  effort  is  a  requisite  to  saving 
life  both  of  one’s  self  and  the  conversion  of  others. 
Forgiveness  The  law  of  forgiveness  of  the  kingdom 
originates  from  man’s  fallibility  and  God’s 
desire  for  his  salvation.  On  the  doctrine  of  rewards  man 
has  no  hope  of  forgiveness  (Matl.  6:17, 18).  The  authority 
of  Jesus  to  forgive  sins  is  exercised  through  the  dynamics 
of  love  (Matt.  26:27,28).  In  order  to  enjoy  its  benefits 
one  must  place  himself  under  the  influence  of  its  provisions 
of  repentance  (Luke  24:46,47)  and  likeness  of  forgiving 
spirit  (Matt.  6:12).  That  the  spirit  of  penitence  and  for¬ 
giveness  may  be  effective  in  establishing  right  relations 
it  must  find  expression  in  confession  and  reciprocal  action 
on  the  part  of  man.  “For  judgment  is  without  mercy  to 
him  that  hath  showed  no  mercy:  mercy  glorieth  against 
judgment  (Jas.  2:13).  In  the  hour  of  crucifixion  Jesus 
prayed  the  Father  to  forgive  his  murderers  (Luke  23:34), 
and  he  commands  men  likewise  to  forgive  their  enemies 


METHOD  OF  DISCIPLINE 


153 


(Matt.  5:44).  This  spirit  of  forgiveness  is  not  only  to  be 
exercised  toward  one’s  enemies  but  it  is  also  to  be  boundless 
in  repetition,  to  those  who  desire  it  (Luke  17:4).  Jesus 
says,  “Every  sin  and  blasphemy  shall  be  forgiven  unto 
men;  but  the  blasphemy  against  the  Spirit  shall  not  be 
forgiven  (Matt.  12:31).  W.  T.  Davison  says  that  the 
unpardonable  sin  “is  that  of  wilful  and  persistent  sinning 
against  light  till  light  itself  is  turned  into  darkness.” 
Jesus,  who  will  forgive  any  word  spoken  against  himself, 
is  the  example  of  the  law  of  forgiveness  to  which  he 
commands  the  reciprocal  obedience  of  his  disciples. 
Compassion  The  tender  compassion  of  Jesus,  which  his 
disciples  are  to  imitate,  finds  expression  in 
his  attitude  toward  the  physical  as  well  as  toward  the 
higher  good  of  those  in  need.  The  cry  of  hungry  children 
for  bread  touched  his  pity,  as  it  does  the  earthly  parent, 
and  he  asked:  “What  man  is  there  of  you,  who,  if  his 
son  shall  ask  him  a  loaf,  will  give  him  a  stone;  or  if  he  shall 
ask  for  a  fish,  will  give  him  a  serpent?”  (Matt.  7:9).  And 
he  commanded  his  disciples  to  pray,  “  Give  us  this  day  our 
daily  bread”  (Matt.  6:11).  And  he  had  compassion  on 
the  multitude  and  taught  them,  under  unfavorable  con¬ 
ditions,  because  they  were  as  sheep  without  a  shepherd 
(Mark  6:34),  and  fed  them  because  they  had  remained 
with  him  for  three  days  to  hear  his  words  without  anything 
to  eat.  Calling  them  together,  he  provided  for  their 
hunger  before  sending  them  away,  lest  they  should  faint 
on  the  way  (Matt.  15:32).  And  again,  when  he  entered 
the  city  of  Nain,  and  saw  the  only  son  of  a  widowed  mother 
carried  out,  “he  had  compassion  on  her,  and  said  unto 
her,  Weep  not.  .  .  .  and  he  said,  Young  man,  I 


154 


PEDAGOGICS  OF  JESUS 


say  unto  thee  Arise.  .  .  .  And  he  gave  him  to  his 

mother”  (Luke  7:11-15). 

Love  The  means  and  end  of  the  kingdom  of  God, 

the  divine  sonship  and  brotherhood — the 
social  relationship  of  individuals  to  God  and  the  relation¬ 
ship  of  individuals  to  each  other — argue  that  love  is  the 
sum  and  aim  of  all  life.  Only  by  this  organic  union  and 
the  resulting  activities  can  man  realize  his  highest  possi¬ 
bilities  or  the  end  for  which  he  was  created.  Love  is  the 
cement  of  society  and  the  source  of  all  social  happiness, 
and  without  it  the  social  community  would  become  dis¬ 
organized  and  men  and  angels  would  retrograde  into 
savagery.  It  is  the  nearest  to  the  ever  blessed  God,  for 
“God  is  love.”  The  highest  expression  of  God’s  love  for 
man  is  the  gift  of  his  Son.  The  superlative  command 

of  man’s  service  to  God  and  his  fellow  men  is  the  cross  of 

» 

humanity’s  Savior.  Under  the  shadow  of  his  cross  how 
strong  are  love’s  appeals:  “Have  salt  in  yourselves  and 
be  at  peace  one  with  another  (Mar.  9:50),  “let  your  light 
shine  before  men”  (Matt.  5:16),  “Go  ye  therefore,  and 
make  disciples  of  all  nations”  (Matt.  28:19).  And  how 
fitting  appear  love’s  denials  and  sacrifices:  “Judge  not, 
that  ye  be  not  judged”  (Matt.  7:1),  “leave  the  dead  to 
bury  their  own  dead”  (Matt.  8:22),  “Whosoever  would 
save  his  life  shall  lose  it”  (Mar.  8:35).  Jesus  says:  “If 
ye  keep  my  commandments,  ye  shall  abide  in  my  love 
This  is  my  commandment,  that  ye  love  one 
another,  even  as  I  have  loved  you.  Greater  love  hath  no 
man  than  this,  that  a  man  lay  down  his  life  for  his  friends. 
Ye  are  my  friends,  if  ye  do  the  things  which  I  have  com¬ 
manded  you”  (John  15:  10-14). 


METHOD  OF  DISCIPLINE 


155 


The  tree  and  Jesus  disciplines  the  iudividval  in  the 

the  individual  kingdom  of  God  according  to  the  laws 
and  service  pfe?  growth,  and  production,  as  the 

tree  or  the  vine  is  dressed  and  directed  in  its  growth  to 
make  possible  a  larger  yield  of  fruit.  The  tree  and  the 
fruit  sustain  the  relation  to  each  other  of  cause  and  effect. 
The  fruit  is  an  effect  of  which  the  tree  is  the  cause;  but  the 
effect  reacts  upon  the  cause,  making  it  other  than  it  was 
before; for  action,  in  the  natural  way,  reinforces  and  makes 
stronger  to  act  again.  The  nature  and  vitality  of  the  tree 
determines  the  kind  of  fruit  it  bears,  and  the  action  of  the 
environment  and  the  bearing  of  fruit  modify  the  nature  and 
vitality  of  the  tree.  The  kind  of  fruit  a  tree  bears  is  the 
test  of  its  value  to  man.  The  tree  which  receives  from  its 
environment  and  gives  nothing  in  return  is  doomed  to  die. 
The  function  of  the  tree  is  to  bear  fruit  and  perpetuate  its 
kind.  The  tree  which  bears  no  fruit  loses  its  identity  and 
dies.  In  the  allegory  of  the  vine  and  the  branches,  Jesus 
justifies  a  fuller  interpretation  of  the  law  of  life  in  the 
spiritual  kingdom,  under  the  figure  of  the  tree  and  the 
fruit.  The  tree  consists  of  root,  trunk,  and  branches. 
Each  of  these  parts  of  the  organic  whole  is  dependent, 
more  or  less,  upon  the  other  parts,  and  upon  each  of  them, 
for  its  life.  The  branches  are  dependent  upon  the  trunk, 
the  trunk  upon  the  root,  and  the  branches  reinforce  the 
trunk  and  the  trunk  the  root.  The  root  supports  the  trunk 
the  trunk  the  branches,  and  the  branches  bear  the  fruit. 

So  Jesus  is  the  trunk  of  the  complex  spiritual  organism — 
the  kingdom  of  God.  He  is  rooted  deep  in  God,  the 
eternal,  who  is  the  first  cause  of  all.  He  reaches  out  away 
and  away,  till  he  embodies  humanity;  for  the  branches  are 


156 


PEDAGOGICS  OF  JESUS 


a  part  of  the  trunk,  and  the  trunk  lives  in  the  branches. 
Thus  Jesus  is  the  vital  union  between  God  and  man;  as  a 
result  of  which,  man  is  fitted  to  bear  the  heavenly  fruit, 
and  so  to  extend  the  divine  influence  and  blessing,  on 
account  of  which  the  trunk  exists.  From  this  complex 
relationship  and  mutual  serviceableness  throughout,  God 
realizes  his  purpose,  and  Jesus  disciplines  his  disciples, 
and  they  with  him  experience  fullest  reciprocal  joy. 
There  is  no  mutual  joy  between  Christ  and  unfaithful 
servants.  By  spiritual  death,  which  is  a  condition  of 
unfaithfulness,  the  relation  is  broken,  and  the  branch  is 
cast  off.  The  live  branch,  vitally  connected  with  him,  and 
under  his  disciplining  and  cleansing  influence,  becomes 
more  and  more  fruitful  and  efficient  in  the  social  service 
of  the  kingdom  (John  15:1-6,  11). 

judgment  Those  who  cannot  be  won  by  the  principles 

of  holy  love  and  brought  under  the  influences 
of  its  healing  laws  will  not  be  admitted  into  the  heavenly 
kingdom.  The  test  of  love  is  given  to  those  outside  of  the 
kingdom  and  those  who  are  not  willing  to  accept  in  the 
life  its  principles  of  development  and  service  are  finally 
rejected  from  the  divine  society.  Jesus  says  individuals 
are  judged  by  the  truth  now  and  will  be  judged  by  it  in 
the  last  day  (Jn.  12:31,  47).  Christ  came  to  save  the  lost, 
but  only  when  they  accept  his  offers  of  love  can  he  release 
them  from  the  powers  of  death  and  start  them  on  the  way 
of  freedom  and  life  eternal.  In  the  sense  that  he  decides 
the  kind  of  life  that  he  lives,  the  individual  becomes  his 
own  judge,  but  in  the  sense  that  Jesus  will  render  unto 
every  one  according  to  his  doing,  whether  it  be  in  harmony 
with  truth  or  opposed  to  it,  (Matt.  16:27),  he  is  the  judge. 


METHOD  OF  DISCIPLINE 


157 


Final  victory  The  Son  of  man  sows  the  good  seed,  who  are 
the  sons  of  the  kingdom;  and  the  enemy,  the 
devil,  sows  the  tares,  the  sons  of  the  evil  one.  The  field  in 
which  the  seed  are  sown  is  the  world.  The  good  seed  and 
the  tares  grow  together  in  the  world  field  till  the  day  of 
harvest.  The  struggle  for  supremacy  between  the  forces 
of  good  and  evil  is  being  waged  during  this  age  of  conflict 
but  the  heavenly  reapers  are  to  appear  in  the  last  day, 
and  gather  out  of  the  kingdom  those  who  oppose  its  pro¬ 
gress,  and  the  righteous  shall  then  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father  (Matt.  13:37-43).  In  the 
midst  of  anarchy,  and  conflict,  of  blindness,  slavery,  and 
death  Jesus  is  training  the  sons  of  the  kingdom  for  final 
victory  when  the  crisis  shall  come  and  his  authority  shall 
be  established,  and  the  power  of  love,  in  the  kingdom  of 
light,  over  all  shall  prevail.  The  sons  of  the  kingdom  are 
in  the  world  but  are  not  of  the  world,  and  the  sons  of  the 
evil  one  are  associated  with  them  in  this  world  but  are  not 
of  the  kingdom,  being  opposed  to  the  rule  of  God.  This 
conflict  of  interest  between  the  righteous  and  the  wicked 
is  to  be  overcome  by  separation.  “Fear  not,  little  flock; 
for  it  is  your  Father’s  good  pleasure  to  give  you  the 
kingdom”  (Luke  12:32). 

The  church  Jesus  made  direct  reference  to  the  ecclesia 
or  church  in  only  two  instances,  reported  in 
the  Gospel,  but  these  are  so  comprehensive  that  they  are 
sufficient  to  show  his  conception  of  its  relation  to  the 
kingdom  of  heaven,  its  nature  and  function,  its  govern¬ 
ment  or  discipline  and  that  the  fuller  revelation  of  the 
Spirit,  reported  by  Paul  is  in  harmony  with  Christ’s  ideal. 
To  interpret  the  method  of  his  discipline  in  the  church  as 


158 


PEDAGOGICS  OF  JESUS 


Relation  to  the 
kingdom 


revealed  by  his  own  words  shall  be  the  effort  here. 

On  Peter,  confessing  him  as  the  Messiah 
King,  he  says  he  will  build  his  church  and  that 
the  gates  of  hades  shall  not  prevail  against  it.  The  latter 
clause  implies  that  the  church  is  to  engage  in  warfare  for 
the  kingdom  under  the  direction  of  the  acknowledged 
King.  It  thus  appears  that  the  church  is  to  be  a  means 
to  the  end  of  establishing  in  the  world  the  kingdom  of 
God.  This  conception  is  emphasized  by  the  statement 
that  he  would  give  Peter  the  keys  of  the  kingdom  of 
heaven  and  that  whatever  he  bound  on  earth  would  be 
bound  in  heaven  and  whatever  he  loosed  on  earth  would  be 
loosed  in  heaven  (v.  19).  In  the  other  passage  (Matt. 
18:15-18),  he  extends  the  authority  of  heaven  to  the  entire 
church  or  congregation  to  officiate  for  the  kingdom  on 
earth  and  to  interpret  the  rule  of  the  kingdom  on  earth 
in  settling  offenses  by  sinning  brethren  in  the  church. 
It  appears  evident  from  these  statements  of  the  King 
and  the  context  that  the  law  of  the  spiritual  kingdom  is 
the  rule  of  the  church  and  that  the  church  is  an  instrument 
for  the  promotion  of  the  kingdom. 

Nature  of  the  If  also  appears  from  these  statements  that 
church  the  church  is  builded  on  the  fact  that  Jesus 

Christ  is  the  Son  of  God  and  that  ideally  it  is  as  perfect 
as  the  kingdom,  both  intensively  and  extensively.  But 
it  is  evident  that  practically  it  can  never  be  identical  with 
the  kingdom  in  this  world;  for  the  conditions  for  admission 
into  the  kingdom  are  absolute,  while  individuals  unworthy 
may  become  members  of  the  external  organization. 
However,  the  church  is  builded  on  a  sure  foundation  and 
is  destined  to  win  against  all  opposition,  internal  and 


METHOD  OF  DISCIPLINE 


159 


external,  and  in  the  end  to  be  clear  as  the  sun  or  perfect, 
and  co-extensive  with  the  kingdom.  Its  persistence  and 
phenomenal  growth  is  sufficient  evidence  that  “it  de¬ 
scended  out  of  heaven  from  God.”  That  the  Holy  Ghost 
revealed  to  the  apostles  the  things  of  Christ  which  he  could 
not  tell  them,  as  he  said,  is  proven  by  the  effects  of  their 
organization. 


The  function  of 
the  church 


It  is  made  clear  by  these  statements  of  our 
Lord  that  the  church  is  an  organization  or 
number  of  organizations  for  the  promotion  of  internal 
Christianity,  or  the  regeneration  of  individuals  for  mem¬ 
bership  in  the  kingdom  of  God.  It  is  organization  that 
these  living  under  the  law  of  love  can  more  effectively 
represent  Christ  to  the  world  in  carrying  forward  the  work 
which  he  authorizes,  and  for  which  he  holds  the  church 
responsible.  The  church  is  also  given  authority  and  held 
accountable  in  the  government  of  the  congregation  or 
organization. 

Principles  of  It  is  clear  from  what  has  been  said  that  the 
government  principles  of  government  in  the  church  are 

based  upon  the  laws  of  the  kingdom.  Jesus  gives  no  long 
code  of  rules  for  the  government  of  the  church  but  he 
leaves  no  doubt  but  that  all  official  action  is  to  be  taken 
in  harmony  with  the  principles  of  love  and  service.  The 
great  are  to  become  so,  not  because  of  high  official  position, 
but  because  of  ability  and  willingness  to  serve.  All  official 
action  is  to  be  in  the  spirit  of  the  King  for  the  highest 
good  of  all  concerned  and  for  the  natural  development  of 
the  kingdom.  The  church  is  made  responsible  for  the 
right  interpretation  of  that  spirit  and  the  consistent 
formulation  of  principles  and  action.  As  to  the  disciplining 


160 


PEDAGOGICS  OF  JESUS 


of  offending  members,  Jesus  outlined  the  course  of  pro¬ 
cedure,  which  would  be  recognized  in  heaven.  The  steps 
are  to  be  taken  by  the  offended  party  for  the  purpose  of 
restoring  the  offender;  that  is,  as  many  steps  as  are 
necessary  for  restoration.  He  says,  (first)  “go,  show  him 
his  fault,  between  thee  and  him  alone,”  (second)  “take 
with  thee  one  or  two  more,  that  at  the  mouth  of  two 
witnesses  or  three  every  word  may  be  established,” 
(third)  “tell  it  unto  the  church,”  (fourth)  “let  him  be 
unto  thee  as  the  Gentile  and  the  publican.”  The  final 
direction  is  not  uniformly  interpreted,  but  it  certainly 
does  not  mean  that  any  further  effort  at  reconciliation  is 
denied,  for  Jesus  died  for  Gentiles  and  publicans.  On  the 
other  hand,  it  implies  that  the  offended  one  is  not  held 
guiltless  till  he  has  made  these  efforts  to  show  his 
brother  his  fault. 


PART  THREE 


The  Aim  of  Jesus 


* 


CHAPTER  XI 


Salvation  by  Education 


General 

meaning 


Limited 

meaning 


In  its  broadest  sense  education  includes 
every  essential  step,  conscious  or  automatic, 
subjective  or  objective,  individual  or  social  for  the  normal 
development  or  salvation  of  the  whole  being;  for  faith 
itself,  vital  at  every  point,  is  a  relative  fact,  varying  in  its 
content  and  power  with  the  development  of  the  individual 
and  the  corresponding  perfection  of  society.  In  this 
broad  sense,  the  aim  of  Jesus  might  be  considered  under 
the  one  head  of  Christian  Education,  but  which  I  have 
chosen  to  discuss  under  five  subject  divisions. 

Under  this  head  I  will  consider  that  phase 
of  human  realization,  which  is  the  result  of 
conscious  and  voluntary  reaction  to  divinely  selected 
stimuli,  in  normal  growth  according  to  the  laws  of  evolu¬ 
tion  of  the  individual  and  the  race.  It  begins  at  the 
point  in  the  development  of  the  individual  where  the  self¬ 
activity  is  directed  for  good  or  bad  by  personal  choice. 
It  may  begin  after  the  individual  religious  instinct  has 
been  inhibited  and  the  normal  freedom  lost.  This  is  the 
most  difficult  wTork  of  salvation,  but  it  is  no  less  a  work  of 
education.  It  begins  with  a  badly  abnormal  subject, 
the  individual  having  developed  bad  habits  of  thinking, 
feeling,  and  willing.  Here  is  where  I  wish  to  place  the 
emphasis,  though  it  should  be  borne  in  mind  that  normal 
man  is  religious,  and  that  Christian  experience  ought  to 
have  a  childhood  and  a  youth. 

163 


164 


PEDAGOGICS  OF  JESUS 


The  personaii-  In  the  work  of  Christian  education,  there 
is  the  divine  side  and  the  human  side;  and 
there  must  be  the  action  of  the  educator  and  the  reaction  of 
the  educated,  or  the  teaching  acts  and  the  learning  pro¬ 
cesses.  In  this  instance,  the  educator  considered  is  Christ 
Jesus  and  the  individuals  to  be  educated  are  lost  human 
souls.  From  the  meaning  which  he  puts  in  education  and 
by  studying  his  method  we  get  our  inspiration  as  his  fol¬ 
lowers  and  may  realize  his  aim. 

God  knows  man  Cod  seeks  in  unnumbered  ways  to  impress 
man  that  he  knows  him,  and,  therefore,  knows 
his  every  need;  and  that  he  does  not  underestimate  his 
value,  and,  so,  extends  his  sympathy,  help  and  protection. 
The  God,  who  created  man  in  his  own  image,  knows  him 
in  every  detail,  and  the  Christ,  who  came  to  redeem  him, 
knows  his  highest  possibilities  and  his  real  value.  He 
knows  him  in  his  complex  being — body,  mind,  and  soul — 
and  in  all  that  he  thinks,  feels,  and  does.  He  knows  his 
every  thought,  his  feeblest  act,  and  all  that  he  feels  of 
fear,  of  joy,  or  of  pain.  He  knows  him  in  all  the  work¬ 
ings  of  his  being,  whether  tending  to  longevity,  beauty, 
and  happiness,  or  to  weakness,  deformity,  and  misery. 
God  knows  man,  and  knows  his  needs.  Not  only  is  this 
knowledge  minutely  superhuman,  but  it  is  also  constant 
and  supremely  tender.  He  sees  man  and  knows  him  at 
every  step  of  his  advancing  age,  whether  in  the  morning  of 
life,  at  noonday,  or  eventide;  whether  in  moments  of  joy 
or  of  sadness;  on  the  mountain  of  clear  vision  and  efficient 
service,  or  in  the  valley  of  darkness  and  sluggishness. 
And  this  knowledge  is  so  benign  and  tender, — benign, 
in  that  it  is  exercised  for  a  kindly  purpose,  to  stimulate 


SALVATION  BY  EDUCATION 


165 


and  help  him,  and  tender,  because  he  loves  him.  He  loves 
man  and  seeks  to  help  him  because  he  created  him  to  be 
lovable — imparting,  in  a  degree,  his  own  kind  and  tender 
disposition,  and  making  it  possible  for  these  powers  to  be 
strengthened  by  co-operation  and  development.  God  so 
well  understands  the  power  of  kindness  and  tenderness, 
and  the  possibilities  of  development  of  the  organs  and 
powers  with  which  he  endowed  man,  that  though  he  is  such 
an  impatient  and  stupid  learner,  and  though  he  is  un¬ 
grateful  and  disobedient,  yet  he  smiles  upon  him  and 
extends  his  hand  to  help  him.  His  superiority,  or  rather 
man’s  weakness,  moves  him  in  compassion  toward  him. 
The  poet  learned  this  lesson,  and  would  teach  it  to  others 
in  the  following  beautiful  lines. 

“Turn,  turn  the  hasty  foot  aside, 

Nor  crush  the  helpless  worm; 

The  frame  thy  wayward  looks  deride 
Required  a  God  to  form. 

The  sun,  the  moon,  the  stars,  He  made 
To  all  his  creatures  free; 

And  spreads  o’er  earth  the  grassy  blade 
To  worms  as  well  as  we.” 

And  how  like  his  tenderness  is  the  rosy  morn,  and  the 
first  soft  rays  of  sunlight  which  drive  out  the  darkness  and 
reflect  their  beauty  from  the  blushing  roses  of  Summer; 
or  the  evening  zephyr,  which,  like  the  touch  of  a  mother 
on  the  fevered  brow  of  a  loved  one,  gives  hope  and  com¬ 
fort  to  the  weary.  What  more  could  he  do  to  show  the 


166 


PEDAGOGICS  OF  JESUS 


minuteness,  constancy,  and  tenderness  of  his  knowledge 
of  man’s  needs  and  his  desire  to  help  him  in  the  world  of 
mingled  joy  and  sadness?  Let  the  poet  answer. 

“  There  are  who  sigh  that  no  fond  heart  is  theirs, 

None  love  them  best — Oh!  vain  and  selfish  sight! 

Out  of  the  bosom  of  his  love  He  spares — 

The  Father  spares  the  Son,  for  thee  to  die! 

For  thee  He  died — for  thee  He  lives  again! 

O’er  thee  He  watches  in  His  boundless  reign. 


Thou  art  as  much  His  care,  as  if  beside 
Nor  man  nor  angel  lived  in  heaven  or  earth: 
The  sunbeams  pour  alike  their  glorious  tide 
To  light  up  worlds,  or  wake  the  insect’s  mirth: 
They  shine  and  shine  with  unexhausted  store— 


Thou  art  thy  Savior’s  darling — seek  no  more.” 

God  made  man  God  created  man — body  and  soul — capable 
vefopmen/  de~  °f  approaching,  more  and  more,  by  develop¬ 
ment,  the  God-Man.  How  wonderfully  made 
are  the  physical  inlets  to  the  soul,  and  how  well  adapted 
to  receive  all  the  blessings  of  God’s  bountiful  store,  if 
rightly  employed,  and  what  great  possibilities  of  improve¬ 
ment  if  wisely  used.  How  true  this  is  of  all  the  sense 
organs,  especially  those  of  sight  and  hearing. 

The  eye  The  eye  of  man  is  the  inlet  to  the  soul  of 

external  beauty — natural,  artificial,  and  spirit¬ 
ual.  Its  purpose  is  to  bring  the  soul  in  touch  with  these 
God-given  influences  that  its  faculties  may  be  beautified, 
and  intensified  in  thinking,  feeling  and  willing,  that  we 
may  better  know,  enjoy  and  serve  him  who  is  the  author 


SALVATION  BY  EDUCATION 


167 


of  these  blessings.  How  the  beauties  of  nature  and  of 
art,  which  human  language  is  too  feeble  to  describe, 
strengthen  man’s  soul,  and  tend  to  develop  in  him  the 
beauty  of  holiness.  It  enables  God  to  touch  man’s  soul 
with  the  light  of  life  and  soul  beauty  through  natural  light 
and  the  love-inspiring  scenes,  painted  by  him  on  the 
canvas  of  the  universe  in  the  heavens,  earth  and  ocean; 
and  by  man,  in  the  expression  of  internal  beauty  of  pure 
thought  and  sublime  emotion  in  paintings,  architecture, 
and  poetry.  Then  the  power  of  the  eye  is  enhanced  by 
its  function  of  expression.  For  it  is  not  only  a  window 
through  which  external  light  may  pass  in  with  its  pictures 
of  loveliness,  but  also  through  which  soul  beauty  may 
pass  out  to  bless  others.  Tennyson  said,  “Her  eyes  are 
homes  of  silent  prayer.”  How  significant  is  this  state¬ 
ment  in  reference  to  God’s  purpose  of  carrying  his  blessings 
to  humanity,  by  expression  through  the  eyes  of  man,  born 
by  the  individual  soul,  under  the  influence  of  his  grace. 
Borne  to  these  windows  on  the  wings  of  light,  from  far 
and  near,  are  many  earthly  and  heavenly  beauties,  which 
are  not  seen  because  the  blinds  are  down,  or  because  the 
individual  is  color  blind,  taking  red  for  green  or  vice 
versa,  and  so  fail  to  recognize  the  safe  way  or  the  danger 
signals  on  life’s  patlrway.  One  may  become  acquainted 
to  some  extent  with  objects  near  him  by  the  sense  of 
feeling,  but  he  must  have  vision  to  bring  beauties  in  the 
distance  near  him.  This  is  true  in  the  material,  intellect¬ 
ual,  and  spiritual  applications.  Acute  vision,  from  the 
mountain  peaks  of  high  physical,  intellectual,  and  spiritual 
attainment,  which  becomes  the  far  vision,  making  it 
possible  to  realize  on  the  investment  with  which  God  has 


168 


PEDAGOGICS  OF  JESUS 


endowed  man,  is  essential.  The  clear,  far  vision  is  restful, 
strengthening,  and  beautifying. 

The  ear  The  ear,  the  organ  of  hearing,  also  possesses 

superior  value.  It  brings  the  soul  of  man  in 
touch  with  all  the  sweet  sounds  of  nature,  of  art,  and  of 
grace,  that  the  soul  may  be  fed,  exercised,  and  clothed 
in  the  “beautiful  garments”  of  melody  and  harmony. 
How  the  voices  of  nature  move  man  toward  nature’s  God, 
and  prepare  him  for  the  life  of  love  and  service!  So  the 
inspiring  music  born  of  the  art  of  man  on  musical  instru¬ 
ments,  in  poetry,  and  song  reaches  the  soul  by  the  physical 
organ  of  hearing.  And  the  voice  of  God  through  revela¬ 
tion,  the  message  of  grace,  of  salvation  and  heaven,  finds 
its  way  to  the  soul  by  this  passage  and  satisfies  the  deep¬ 
est,  purest  longing.  The  efforts  of  man  to  interpret  the 
power  of  music  on  the  soul  are  feeble  compared  with  the 
intimations  of  God  in  revelation. 

Development  The  eyes  and  ears  of  individuals  vary 
of  these  organs  greajjy  [n  acuteness,  even  in  this  life,  and  are 

susceptible  of  much  improvement,  if  properly  exercised. 
Sounds  which  are  audible  to  one  person  may  not  be  heard 
by  another,  and  sounds  too  low  to  be  heard  by  an  in¬ 
dividual  at  one  time  may  be  perfectly  clear  at  another 
time.  What  must  be  the  possibility,  the  ideal  attain¬ 
ment,  in  eternity,  when  the  body  has  received  its  part 
in  the  work  of  redemption?  May  it  not  be  that  there  is 
sweeter  music  and  sublimer  beauties  all  about  us  than 
our  ears  have  ever  heard  or  our  eyes  have  ever  seen? 
May  it  not  be  that  the  movements  of  the  heavenly  bodies, 
and  the  innumerable  molecules  composing  them,  produce 
an  ascendingly  softer,  sweeter  music  than  the  waves  of 


SALVATION  BY  EDUCATION 


169 


the  ocean,  the  moan  of  the  wind,  the  murmur  of  the  brook, 
and  the  song  of  the  nightingale,  which  sometime,  our  ears 
may  be  acute  enough  to  hear?  And  may  it  not  be  that 
the  angels,  dressed  in  heavenly  robes,  more  beautiful  than 
any  earthly  scene,  are  near  us?  May  it  not  be  that  a  red, 
green,  or  blue  day  would  reveal  beauties  which  we  are  not 
prepared  to  witness?  And  so,  we  might  allow  a  reasonable 
imagination  to  picture  indefinitely,  beauties  of  sound  and 
color  which  God  has  reserved  till  we  are  prepared  to  re¬ 
ceive  them.  For  “eye  hath  not  seen,  nor  ear  heard  . 
the  things  which  God  hath  prepared  for  them  that  love 
him.  ” 

The  brain  And  what  of  the  value  and  possibilities  of 

the  brain,  so  carefully  housed  under  its  mys¬ 
terious  protection?  What  does  it  do?  What  are  its 
possibilities  of  development?  It  is  true  that  it  is  the 
soul’s  instrument  in  all  the  meaning  which  is  attached  to 
human  instruments,  and  more,  for,  unlike  the  inventions 
of  man,  it  becomes  stronger,  better,  more  valuable  for  the 
accomplishment  of  its  purpose  by  constant  and  vigorous 
use.  The  soul  uses  the  brain  in  the  accomplishment  of 
all  physical  functions,  not  only  the  vital  functions  of  the 
physical  organism,  but  also  in  the  accomplishment  of 
purposes  in  the  higher  life  of  ethical  activities.  The 
inestimable  blessings  brought  to  man  by  the  eye  and 
ear  are  made  possible  by  the  soul’s  use  of  the  brain;  and 
so,  the  kindly  ministries  of  noble  feet  which  go  in  lowly 
and  lonely  ways  to  carry  sunshine  to  weary,  benighted 
brothers,  who  have  lost  their  way;  of  the  words  of  comfort 
and  good  cheer  which  “leap  from  the  heart  like  songs  of 
birds”  to  lighten  another’s  care;  of  daily  prayers,  with 


170 


PEDAGOGICS  OF  JESUS 


appeals,  suffering  lives  to  bless,  bringing  from  the  hidden 
fountain  “silent  tears  of  happiness;”  and  of  the  earnest 
brave  work  of  snowy  hands,  moment  by  moment,  day  by 
day,  to  help  the  needy,  and  bless  the  weak. 

The  soul  And  finally  what  must  be  the  value  of  the 

soul,  to  serve  whom,  the  physical  organism 
exists?  Between  the  soul  and  material  values,  no  just 
comparison  can  be  made;  for,  God,  himself,  has  tried  in 
human  language  to  define  the  soul’s  value  by  comparison 
with  material  things  only  by  suggestion  in  the  most 
appalling  question  of  the  ages?  The  soul  possesses  in¬ 
tellectual  faculties,  which,  in  gradually  unfolding  strength 
and  beauty,  may  develop  from  embryo  in  the  helpless  in¬ 
fant  to  the  full-blown  flower  of  manhood,  able  to  think 
some  of  God’s  thoughts  after  him  with  ever  increasing 
clearness  and  exactness  and  express  them  in  the  forms  of 
science,  mathematics,  and  history,  as  it  does  sublime 
feeling  in  paintings,  poetry,  and  music.  And  the  soul  is 
endowed  with  great  moral  possibilities,  and  in  this  fact 
lies  its  greatest  value;  for  upon  this  characteristic  depends 
the  possibility  of  undying  character,  eternal  perpetuity. 
Wm.  Thayer  said:  “Intellect  is  a  treasure  but  character 
is  greater  than  intellect,  as  the  heart  is  greater  than  the 
head.  Heart  qualities  shall  decide  what  character  shall 
be.”  Horace  Greeley  said  when  dying,  “Fame  is  vapor, 
popularity  is  accident,  riches  take  wings;  only  one  thing 
endures,  that  is  character.”  And  Channing  said:  “every¬ 
thing  here,  but  the  soul  of  man  is  a  passing  shadow,”  and 
then  he  asks  the  question,  “when  shall  we  awake  to  the 
sublime  greatness,  the  perils,  the  accountableness,  and  the 
glorious  destiny  of  a  redeemed  soul?” 


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171 


“When  the  vast  sun  shall  veil  his  golden  light. 
Deep  in  the  gloom  of  everlasting  night, 

When  wild,  destructive  flames  shall  wrap  the  skies, 
When  ruin  triumphs  and  nature  dies, 

Man  shall  alone  the  wreck  of  worlds  survive. 

Mid  falling  spheres  immortal  man  shall  live.” 


The  divine  plan  Who  is  able  to  picture  the  effects  of  develop¬ 
ment,  or  education — physical,  intellectual, 
and  spiritual — by  divine  and  human  agencies  during  the 
ages  to  follow?  Though  education  cannot  prevent  the 
death  of  the  physical  body,  it  can  open  the  eyes  and  ears 
of  man’s  mind  and  heart  that  he  can  see  and  hear;  it  can 
give  him  useful  knowledge  of  the  causes  and  effects  of 
things;  it  may  develop  in  him  the  sense  of  justice,  duty, 
and  privilege,  of  guilt  and  innocence,  and  of  rewards  and 
punishment;  and  finally  develop  into  the  likeness,  and 
power,  of  the  Son  of  God  to  ignore  death,  making  it  a  means 
to  the  higher  life.  By  it  the  soul  may  be  led  to  whatever 
end  it  will,  by  determining  what  it  shall  see,  and  hear  and 
feel.  Wonderful  transformations,  by  this  agency,  have 
been  wrought  in  the  past  and  still  more  wonderful  are  to 
be  in  the  future.  This  agency,  acting  in  harmony  with 
the  divine  will  is  the  divine  plan  and  has  ever  been,  to 
restore  man  to  dominion  and  bring  him  into  the  likeness 
of  the  risen  Christ. 

The  divine  side  Jesus  said:  “ Come  unto  me,  all  ye  that 
Teaching,  labor  and  are  heavy  laden,  and  I  will  give  you 
education  rest.  Take  my  yoke  upon  you,  and  learn  of 
me  .  .  .  and  ye  shall  find  rest  unto 

your  souls”  (Matt.  11:28,  29).  Learning  is  not  education 


172 


PEDAGOGICS  OF  JESUS 


but  it  is  essential  to  it.  It  is  the  food  of  the  soul  without 

( 

which  it  cannot  live  and  grow.  The  development  which 
results  from  proper  feeding  and  exercise  is  education. 
The  person  who  selects  the  food  and  directs  the  exercise 
is  the  teacher.  Jesus  acknowledges  himself  to  be  the 
teacher  of  humanity  when  he  directs  the  laboring  and 
heavy  laden  to  learn  of  him,  and  implies  his  aim  and 
asserts  the  effect  of  his  teaching  when  he  says  they  shall 
find  rest  unto  their  souls. 

Jesus  teaching  The  aim  of  Jesus  is  to  save  the  lost,  or  to 
restore  to  normal  manhood,  bearing  the  divine 
image,  those  who  have  lost  by  disobedience,  the  original 
possibility  in  embryo,  of  development  in  harmony  with 
the  divine  ideal.  To  accomplish  this  end  he  must  meet 
man  where  he  is  in  his  weakened  experience  and  by  in¬ 
spiring  him  to  right  self-activity  make  it  possible  again  for 
him  to  develop  toward  a  perfect  ideal  by  discarding  in 
himself  whatever  is  false  and  encouraging  the  normal 
growth  of  whatever  is  true  to  this  ideal.  This  can  be 
realized  only  by  administering  the  antidote  to  the  poison 
of  sin  and  by  feeding  and  stimulating  to  healthy  action 
the  inherent  tendencies  in  the  nature  to  develop  into  the 
abundant  life.  That  sinful  man  may  be  thus  saved  by 
education,  Jesus  chose  to  become  his  teacher. 

Telling  Jesus  began  his  public  and  private  work  of 

education  by  telling  man  what  he  ought  t° 
know.  His  ability  to  communicate  the  truth  in  an 
effective  way  is  one  of  the  essential  characteristics  of  a 
successful  teacher.  Of  course,  this  implies  that  he  must 
know  what  particular  truth  must  be  revealed  as  well  as 
to  know  how  best  to  tell  it.  In  both  of  these  qualifications, 


SALVATION  BY  EDUCATION 


173 


Jesus  was  the  world’s  specialist.  He  was  himself  the 
truth  incarnate  and  the  divinely  fit  medium  for  com¬ 
municating  it.  Both  of  these  values  are  asserted  by  the 
Greek  term,  logos.  He  did  not  write  his  lessons  nor  read 
them,  but  told  them  in  his  own  natural  and  simple  way. 
The  message  came  from  his  inmost  being,  and  was  in  fact 
a  true  and  artistic  rendering  of  his  own  inner  life.  In  the 
sense  that  “eloquence  is  soul  heat,”  Jesus  was  most  elo¬ 
quent,  and  also,  in  the  sense  that  his  message  was  suited 
to  the  needs  of  his  hearers.  No  one  could  tell  better  than 
Jesus  could,  and  yet  his  students  could  not  always  get  his 
meaning,  but  this  fact  did  not  discourage  the  Great 
Teacher. 

Teaching  He  did  not  stop  with  the  simple  telling  of 

truth:  he  taught  also.  Teaching  is  more  than 
telling,  and  is  a  primary  test  of  the  worth  of  a  teacher. 
It  requires  practical  qualities  of  mind  and  heart  that  the 
simple  telling  may  not  exact.  Teaching  undertakes  by 
numerous  acts  to  make  the  truth  understood  and  to  know 
that  it  has  been  assimilated  and  that  the  learner  is  able 
to  act  on  it  habitually  or  that  it  has  become  a  part  of  his 
own  nature.  The  language  of  the  truth  must  be  explained 
to  make  sure  that  it  conveys  the  fact  of  which  it  is  meant 
to  be  the  symbol,  and  the  necessity  for  frequent  repetition 
necessitates  the  exercise  of  the  greatest  patience.  The 
best  teacher  is  also  strong  in  power  of  illustration  and 
searching  in  applying  the  needed  test.  In  all  these  acts 
Jesus  was  an  expert.  He  made  large  use  of  effective 
explanation  and  varied  repetition,  and,  in  all,  manifested 
the  greatest  patience.  And  how  convincing  in  illustration 
and  how  apt  in  giving  sufficient  tests !  But  it  is  not  enough 


174 


PEDAGOGICS  OF  JESUS 


to  know  the  truth  even  if  it  be  taught  by  the  greatest 
teacher.  Although  he  was  so  wonderful  in  teaching 
ability  yet  something  more  was  necessary;  they  were  not 
all  able  to  live  the  truth. 

Training  Training,  or  leading  to  do,  and  learning  to 

serve,  by  doing,  was  also  necessary,  and 
Jesus  was  not  deficient  in  this  step.  It  is  evident  that  he 
recognized  service  as  the  highest  product  of  Christian 
education,  and  it  was  his  constant  effort  to  train  his  dis¬ 
ciples  to  proficiency  in  putting  in  practice  the  life-principles 
which  he  taught  them.  The  joy  of  doing  the  heroic  and 
the  power  that  is  developed  by  expression  to  do  again  is 
the  greatest  inspiration  and  the  surest  wray  to  the  highest 
self-realization. 

He  trained  men  for  right  living  by  his  own 
example.  By  his  life  of  action,  he  demon¬ 
strated  the  life  principles  which  he  otherwise  taught, 
directing  them  to  do  the  things  which  would  develop  in 
them  a  like  spirit  of  ministry  to  that  which  possessed  him. 
His  simple  telling  and  figurative  illustration  were  effective 
but  the  most  significant  feature  of  his  work  of  education 
was  his  life  of  action.  His  words  found  their  true  inter¬ 
pretation  in  his  doing  by  inspiring  in  the  life  of  others  a 
similar  experience  by  imitation.  For  instance,  if  he  washed 
to  teach  the  virture  of  ministering  to  others’  needs,  he 
could  most  effectively  do  so  by  healing  the  sick  in  the 
presence  of  his  students,  inspiring  them,  and  giving  them 
power  to  do  likewise,  thereby  leading  them  into  the  ex¬ 
perience  of  joy  which  resulted  from  service  and  giving 
them  the  consciousness  of  increased  power  of  character 
and  ability  to  serve  again.  Or,  if  he  would  teach  that 


Training  by 
action 


SALVATION  BY  EDUCATION 


175 


death  ministers  to  life  in  the  spiritual  realm,  as  in  the 
animal  and  vegetable  world,  how  could  he  better  impress 
the  ideal  than  by  his  own  sacrifice,  suffering,  and  death? 
Man  must  be  slow  at  the  best  to  comprehend  the  full 
meaning  of  this  seeming  contradiction;  but  it  is,  in  fact, 
so  true  to  life  in  the  realm  of  nature  that,  in  the  light  of 
his  words  and  demonstration,  the  honest  searcher  after 
truth  can  scarcely  escape  its  significance  in  the  end.  That 
his  own  death  kills  sin  and  death  in  those  who  see  finds  its 
interpretation  by  experience,  if  by  imitation  they  follow 
his  example  of  complete  giving  for  others.  The  saying, 
“Except  a  grain  of  wheat  fall  into  the  earth  and  die,  it 
abideth  by  itself  alone;  but  if  it  die,  it  beareth  much 
fruit,”  is  readily  interpreted  when  once  one  has  had  the 
experience  of  forsaking  all  to  follow  Jesus,  and  the  lesson 
of  the  annual  herb,  giving  up  its  fragrance  and  beauty, 
its  flowers  and  leaves  that  the  seed  may  ripen  to  re¬ 
produce  its  kind  or  perpetuate  its  life  becomes  more 
beautiful  and  significant.  He  trained  by  his  life  of 
action  the  head,  heart,  and  hand.  He  revealed  the  love 
of  God  for  man  as  well  as  his  wisdom,  justice,  and  hatred 
of  sin,  and  stimulated  to  experiences  of  love  and  the  will 
to  serve  by  his  own  sacrifice. 

What  he  taught  What  did  Jesus  teach  lost  humanity  which 
was  saving  in  its  influence?  This  question 
might  be  answered  in  numerous  ways,  but  there  are  cer¬ 
tain  fundamental  facts  which  must  not  be  overlooked. 
He  revealed  the  mind  of  God  by  strengthening  and 
supplementing  the  revelation  of  nature  and  the  sacred 
scripture  concerning  his  Fatherhood  and  providential 
dealing  toward  men  and  the  possible  divine  brotherhood 


176 


PEDAGOGICS  OF  JESUS 


of  man.  He  revealed  man  to  himself  by  teaching  him  the 
nature  of  sin  and  the  consequences  of  continued  dis¬ 
obedience,  and  the  heart  of  God,  in  his  attitude  of  love 
toward  man  and  his  desire  to  save  him,  in  clearer  light 
than  it  had  been  possible  by  other  means  to  do.  He 
taught  his  relation  to  the  Father  and  to  humanity,  and 
how  by  his  life  and  death,  by  faith  in  him,  man  may  get 
in  touch  with  God  and  be  saved.  And  finally  he  taught 
man  his  duty  to  God,  to  his  fellow  men,  and  to  himself 
by  teaching  him  his  relation  to  God  and  man  and  to  the 
material  universe. 

The  teaching  His  death  was  the  climax  of  a  series  of 
of  his  death  events  in  his  earthly  life-history  of  self-giving 

for  humanity,  of  revelation  of  what  God  would  have  man 
know,  of  stimulation  to  the  experiences  of  heavenly 
emotion,  and  of  inspiration  to  do  the  will  of  God.  Every 
law^  relating  to  the  government  of  his  kingdom  and  every 
principle  having  to  do  with  individual  regeneration  finds 
its  final  interpretation  in  his  death.  It  is  the  culmination 
in  God’s  expression  of  his  estimate  of  the  nature  of  sin 
and  of  its  awful  consequences,  or  what  is  necessary  on  the 
part  of  man  to  satisfy  the  divine  nature  and  law  in  order 
to  man’s  salvation  from  its  deadly  effects.  So  by  this 
one  act  both  sides  of  God’s  nature,  in  his  attitude  toward 
sinful  man — the  demand  for  obedience  and  sacrificing 
love — are  demonstrated  and  the  demand  for  satisfaction 
met  and  revealed.  And,  from  the  viewpoint  of  Jesus,  it 
teaches  that  unfaltering  devotion  to  God  which  is  the 
greatest  inspiration  and  the  strongest  command  of 
individual  obedience  and  service. 


SALVATION  BY  EDUCATION 


177 


The  meaning  of  By  the  Jews,  who  regarded  him  as  a  com- 
discfpies*1 andthe  petitor  and  an  impostor,  his  death  was  looked 
the  world  upon  as  defeat  to  an(j  Pis  plans  anci 

victory  for  them  and  the  legalistic  religion,  and  even  his 
disciples,  who  had  been  blinded  by  the  current  materialistic 
hope  of  messianic  rule  by  the  prophetic  King  over  a 
universal  national  kingdom,  were,  at  first,  notwithstanding 
his  faithful  teaching  to  the  contrary,  stricken  with  terror 
by  his  death,  as  if  some  star  which  they  had  followed  had 
suddenly  set  and  blighted  their  hope.  But  suddenly  the 
light  flashed  upon  them  and  there  came  the  transformation 
of  their  ideals,  the  transfiguration  of  their  hopes,  and  the 
glorification  of  their  messiah  King.  The  truth  of  prophecy, 
of  his  teaching,  and  the  meaning  of  the  cross  to  them  and 
to  the  world  broke  through  the  cloud  which  had  blinded 
them,  and  they  recognized  victory  in  seeming  defeat. 
It  dawned  upon  them  that  he  had  not  come  to  establish 
in  the  world  a  national  kingdom  but  that  his  kingdom  was 
in  the  realm  of  spirit  and  that  his  was  to  be  a  spiritual 
reign  over  which  the  death  of  the  physical  could  have  no 
power.  It  was  the  opening  of  a  door  through  which  they 
could  pass  to  complete  fellowship  and  communion  with 
God,  the  pledge  of  final  victory  over  sin  and  death  to  those 
who  would  follow.  They  recognized  the  way  of  life  for  men 
as  the  way  of  the  cross,  of  sacrifice,  service,  and  suffering, 
that  the  work  of  redemption  which  he  had  begun  must  be 
carried  forward  by  his  disciples.  Rightly  interpreted, 
it  released  from  the  fear  of  suffering  and  death;  for  it  is 
the  way  of  resurrection  and  life  eternal.  And  finally,  it  is 
the  pledge  of  another  teacher,  the  Holy  Ghost  (John  16:7). 


178 


PEDAGOGICS  OF  JESUS 


The  Holy  Spirit  Jesus  announced  to  his  disciples  that  after 
things  ^f1  Christ  his  death  or  departure  the  Holy  Spirit  would 

come  to  teach  them  all  things,  and  to  remind 
them  of  the  things  that  he  had  said  unto  them,  and  to 
teach  them  the  things  he  had  to  say  unto  them,  but  which 
they  were  not  prepared  to  understand  while  he  was  yet 
with  them.  He  thus  informed  them  that  his  work  of 
education  was  to  be  perpetuated  by  the  Spirit  who  would 
take  of  the  things  of  himself  and  reveal  them  unto  them. 
He  said,  “the  Comforter,  even  the  Holy  Spirit,  whom  the 
Father  will  send  in  my  name,  he  shall  teach  you  all  things, 
and  bring  to  your  remembrance  all  that  I  said  unto  you 
(John  14:26).  And  again,  “I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now.  Howbeit,  when 
he,  the  Spirit  of  truth  is  come,  he  shall  guide  you  into  all 
the  truth:  for  he  shall  not  speak  from  himself;  but  what 
things  soever  he  shall  hear,  these  shall  he  speak:  and  he 
shall  declare  unto  you  the  things  that  are  to  come.  He 
shall  glorify  me :  for  he  shall  take  of  mine,  and  shall  declare 
it  unto  you  (John  16:12-14). 

The  Holy  Spirit  The  Holy  Spirit  prepares  for  the  teaching 

andPaconfirming  °f  Christ  and  the  fuller  revelation  of  the 
Christ’s  teach-  by  pis  creative  work.  By  his  creative 

energy  expressed  in  the  instantaneous  force 
of  gravitation,  constant  and  never  changing  in  universal 
action,  he  symbolizes  himself  as  the  mystery  of  mercy  and 
ever  present,  angelic  protector  of  man.  By  his  creative 
energy  expressed  in  the  kindliness,  beauty,  and  pathos 
of  nature,  he  symbolizes  the  attitude  of  God’s  great  heart 
of  tenderness,  sympathy,  and  love.  By  his  work  of  en¬ 
lightenment,  he  gave  man  the  inspired  word  of  God,  which 


SALVATION  BY  EDUCATION 


177 


foretells  of  the  coming  Messiah  and  of  his  work  of  education 
and  salvation.  Ah,  it  was  the  Holy  Ghost  who  gave  us 
our  Emmanuel!  Jesus  said,  “The  Spirit  of  the  Lord  is 
upon  me,  Because  he  annointed  me  to  preach  good  tidings 
to  the  poor”  (Luke  4:18).  By  his  experimental  work, 
he  awakens  man  to  consciousness  of  the  truth  of  Christ’s 
teaching  concerning  himself,  the  Father’s  attitude,  and 
man’s  guilt,  and  assures  the  believing  of  reconciliation, 
acceptance,  and  safety.  And  by  his  work  as  comforter,  he 
fulfills  the  Savior’s  promises  of  companionship  and  con¬ 
solation. 


The  learner’s 
side-reaction 


Unity  of  the  So  from  the  divine  side,  there  is  perfect 
?ducati?n°dand  unity  and  co-operation  of  the  Father,  Son,  and 
salvation  Holy  Ghost  in  the  work  of  salvation  by  educa¬ 
tion.  But  man  is  free  to  react  to  this  divine  teaching, 
making  his  salvation  possible,  or  to  reject  it  and  be  lost. 

The  function  of  the  person  to  be  saved  is 
to  react  in  the  processes  of  learning  that  he 
may  know,  feel,  and  act  in  harmony  with  the  ideal  and 
experiences  of  the  divine  Teacher,  resulting  in  normal 
growth  and  development  of  the  whole  being  of  the 
individual  and  insuring  the  habitual  repetition  of  the 
eternal  life  experiences  in  ever  increasing  clearness,  purity, 
and  effectiveness.  The  attitude  of  the  lost  toward  the 
Teacher  must  be  that  of  a  learner,  an  honest  seeker  after 
the  truth  before  there  is  any  possibility  of  salvation. 
If  the  attitude  of  the  Teacher  and  the  proposed  stimuli 
is  insufficient  to  tempt  the  spiritual  appetite  and  create 
a  hungering  and  thirsting  after  righteousness,  the  only 
method  of  salvation  is  for  that  individual  ineffective. 
But,  if  the  means  awakens  interest  and  stimulates  to 


180 


PEDAGOGICS  OF  JESUS 


action,  the  dormant  powers  of  the  soul,  the  divine  remedy 
is  sufficient  to  restore  to  the  uttermost.  Therefore,  in  the 
salvation  of  himself,  or  in  the  development  of  his  power 
to  think  clearly,  truly,  and  powerfully,  to  be  filled  with 
joyful  emotion  in  the  presence  of  the  good,  the  true,  and 
the  beautiful  and  in  the  consciousness  of  power  to  act  in 
the  direction  of  these  eternal  qualities,  there  must  be 
reaction  of  head,  heart,  and  hand  by  the  learner  to  the 
divine  thought,  sensibility,  and  will  as  revealed  by  the 
Great  Teacher. 

Thinking  and  Thinking  or  the  reaction  of  intellectual 
knowing  consciousness  is  essential  to  a  right  under¬ 
standing  of  the  truth.  Man  in  a  normal  condition  of 
development  is  endowed  with  an  intuitive  knowledge  of 
certain  divine  truth,  but  when  the  instinctive  tendency 
to  recognize,  love,  and  obey  God  has  been  weakened  or 
inhibited,  there  is  the  necessity  for  the  more  vigorous 
reaction  by  representative  and  reflective  consciousness 
to  the  truth  received  by  presentation  through  the  sense- 
organs.  Knowing  the  truth  is  one  of  the  essentials  to  the 
highest  self-realization,  and  this  is  possible  only  by  right 
intellectual  activity  on  the  part  of  the  learner,  which 
results  not  only  in  increased  strength  to  think  again  but 
also  in  growth  of  the  “  knowledge  of  our  Lord  and  Savior 
Jesus  Christ”  (II  Peter  3:18).  But  an  intellectual 
recognition  of  the  truth  is  not  sufficient  to  save;  for  man  is 
more  than  intellect.  Buskin  said  that  intellectual  power 
is  half  and  that  heart  power  is  the  other  half  of  education. 
And  it  is  equally  true  that  intellectual  light  is  only  half  of 
the  spiritual  light  of  life;  for  spiritual  light,  like  natural 
light,  is  accompanied  by  heat,  while  intellectual  light  may 


SALVATION  BY  EDUCATION 


181 


be  cold.  Someone  said,  “intellect  may  be  pure  as  an 
icicle  but  just  as  cold.  ”  Men  have  been  trying  to  produce 
an  artificial  light  without  producing  heat,  and  may  yet 
succeed;  and  it  has  been  undertaken  to  make  and  to  live 
intellectual  Christian  lives  but  without  any  promise  of 
success.  Individuals  with  a  purely  intellectual  knowl¬ 
edge  of  Christ  are  necessarily  cold  or  selfish — their  light 
is  that  of  the  glow  worm  as  compared  to  the  light  of  the 
sun.  However,  intellectual  light  and  power  is  the  first 
essential  step  in  the  education  that  saves,  but  Jesus  did 
not  stop  here,  and  neither  can  man  and  be  saved. 

Sensibility  or  If  intellect,  properly  developed,  is  half  of 
feeling  education,  developed  sensibility  must  be  a 

part  of  the  other  half.  Whatever  the  percentage  of  in¬ 
fluence  exercised  by  the  various  directions  of  the  flow  of 
consciousness,  Jesus  taught,  and  it  is  evident,  that  reaction 
of  the  emotional  nature  and  development  of  the  feeling 
element  of  one’s  spiritual  being  is  just  as  essential  to  the 
salvation  of  the  whole  man  as  the  development  of  the 
intellect.  In  fact,  intellect  has  no  saving  influence  except 
as  it  is  warmed  by  sensibility,  but  right  knowledge  is  also 
essential  to  right  feeling.  Therefore  the  reciprocal  action 
of  these  elements  is  necessary.  And  the  soul  is  not  to  be 
thought  of  as  made  up  of  different  parts,  but  a  unit  of 
consciousness  acting  in  different  directions.  That  direc¬ 
tion  of  consciousness  which  is  classed  as  sensibility  includes 
the  benevolent  affections,  the  development  and  reaction 
of  which  Jesus  so  much  emphasized  as  essential  to  salvation. 
The  soul,  though  never  so  strong  to  think,  without  the 
power  to  react  to  the  motives  of  love,  is  cold  and  lost  or 
dead.  But  habitual  reaction  to  thought-stimuli  tends  to 


182 


PEDAGOGICS  OF  JESUS 


produce  correspondingly  strong  sensibility  and  when  the 
intellect  comes  to  act  normally  in  thinking  God’s  thoughts 
after  him,  the  saving  effect  on  sensibility  is  certain.  But 
Jesus  did  not  stop  when  he  had  administered  to  the  in¬ 
tellect  and  sensibility,  for  man  is  more  than  these,  and, 
man,  to  be  saved,  must  react  in  all. 

The  win  Every  individual  has  a  law  of  life  by  which 

he  is  controlled  and  which  shapes  his  character 
and  determines  his  destiny.  The  law  which  so  predom¬ 
inates  in  the  life  of  every  individual  is  either  love  for 
God  and  man  or  lust  for  material  things.  This  suggests 
that  the  seat  of  the  controlling  influence  is  the  emotional 
nature,  and  this  is  true  in  the  sense  that  the  affections 
control  the  will  and  so  determine  the  choices  of  the  in¬ 
dividual,  and  his  activities.  If  the  intellect  is  so  developed 
and  the  emotional  life  so  educated  that  the  benevolent 
affections  control  the  will,  then  the  individual  chooses  in 
his  activities  outside  of  his  own  selfish  interests.  God 
having  been  brought  into  the  sphere  of  his  senses  through 
the  representations  of  him  in  nature,  the  sacred  scripture, 
and  by  Christ  Jesus  in  his  life  and  teaching,  the  individual 
learns  to  know  and  love  God  by  the  reaction  of  his  intellect 
and  sensibility  to  the  divine  attributes  of  love,  justice, 
tenderness,  etc.  Thus  by  his  own  choice  he  is  brought 
under  the  law  of  love  and  service,  as  an  effect  of  right 
education,  which  is  the  law  of  life  and  salvation.  If, 
on  the  other  hand,  he  does  not  react  to  these  divine 
influences,  lust,  instead  of  love,  predominates,  and  the 
selfish  motive  controls  the  circle  of  considerations  which 
rule  in  all  his  conduct — emotion  for  God  and  man  dies 
out  and  the  individual  is  lost. 


SALVATION  BY  EDUCATION 


183 


So  it  appears  that  man  by  reaction  to  the  teaching 
of  Jesus  or  by  Christian  education  finds  rest  or  is  saved. 


CHAPTER  XII 


Salvation  by  Nurture 


General 

ment 


state-  Salvation  by  nurture  takes  into  account 
the  endowment  of  the  individual  with  certain 
tendencies,  instincts  and  powers,  which,  if  properly  fed 
and  exercised,  will  burst  forth  into  the  full-blown  flower  of 
perfected  manhood  and  womanhood.  It  implies  an 
environment — material  and  spiritual — congenial  and  con¬ 
ducive  to  the  highest  self-realization  on  the  God-given 
possibilities  of  the  individual.  It  is  in  harmony  with  the 
principle  expressed  by  the  wise  man,  when  he  said,  “  Train 
up  a  child  in  the  way  he  should  go,  and  even  when  he  is  old 
he  will  not  depart  from  it”  (Prov.  22:6).  It  is  only  a 
restricted  application  of  the  general  meaning  of  normal 
education  of  the  individual  under  the  natural  laws  and 
influences  to  a  particular  time  and  phase  of  development 
of  the  inherent  nature,  with  the  emphasis  on  the  external 
influences,  suited  to  the  internal  needs.  It  is  the  time 
during  which  the  course  of  the  individual  is  directed  by 
another,  with  least  resistance,  when  there  is  little  or  no 
conscious  and  purposeful  self-activity.  This  is  largely 
true  of  all  lines  of  activity  during  this  period  of  develop¬ 
ment,  but  more  especially  so  of  religious  activity.  Life 
begins  with  reflexive  movements,  then,  in  turn,  follow  the 
automatic,  instinctive,  those  controlled  by  desire,  and, 
finally,  those  which  are  voluntary.  Though  the  various 
instincts  and  the  different  conscious  states  follow  first 

184 


SALVATION  BY  NURTURE 


185 


movements,  yet  they  all  exist  in  embryo,  and  nature  has 
provided  that  movements  which  precede  prepare  for  the 
appearance  of  those  which  are  to  follow.  Consciousness 
is  to  be  regarded  as  a  unit,  and  the  individual — physical 
and  spiritual — is  to  be  treated  as  a  unit;  for  whatever 
stimulates  the  body  to  normal  growth  or  the  intellect  to 
healthy  action  is  conducive  to  normal  spiritual  development 
also.  Compayre  said:  “Being  adequately  equipped  by 
nature,  in  spite  of  the  weakness  and  delicacy  of  his  organs, 
to  live  henceforth  his  own  physical  life,  and  to  face  the 
struggle  for  existence,  the  newborn  child,  who  is  about  to 
breathe,  to  be  nourished — in  a  word,  to  perform  the 
different  functions  of  the  material  life — is  already,  in  some 
ways,  in  addition  to  this,  a  sentient  being.  A  principle 
of  spiritual  animation  exists  in  him  from  the  very  first 
and  shows  itself  in  distinguishable  ways.”  DuBois  said: 
“The  idea  of  nurture  then  is,  first,  that  of  preservation 
of  the  life  that  is,  and  second,  the  development  of  the  life 
by  giving  it  that  which  it  can  assimilate  and  out  of  which 
it  can  grow  by  its  own  creative  self-activity.  This  growth 
can  be  only  by  its  own  exercise — by  the  use  of  the  life 
which  it  already  has.”  And  the  teachings  of  Jesus  in 
reference  to  child  nurture  are  consistent  with  what  is 
known  of  child  nature,  and  the  laws  of  the  child’s  life  and 
growth. 

Periods  and  Child  study,  for  technical  purposes,  is 
characteristics  na^urally  divided  into  three  sub-periods — 

infancy,  early  childhood,  and  later  childhood.  The 
limit  of  childhood  is  not  rigidly  fixed  by  so  many  years, 
but  generally  speaking,  an  age  limit  is  determined  by  some 
common  characteristics,  and  the  same  is  true  of  the  sub- 


186 


PEDAGOGICS  OF  JESUS 


divisions.  The  first  division  covers  the  first  three  years, 
the  second,  from  infancy,  the  following  six  years,  and  the 
third,  from  early  childhood,  the  following  three  or  four 
years;  so  the  period  of  childhood  covers  the  first  twelve 
or  thirteen  years  of  the  life. 

Nature  and  The  child  is  born  into  this  world  dependent, 
need— physical  wfth  all  human  possibilities — the  highest 

possible  development  of  the  triune  being  of  the  particular 
individual  is,  for  him,  the  ideal  attainment — which  is  to 
say  that  in  this  complex  organism  are  the  germs  of  the 
ideal  physical,  mental  and  spiritual  manhood,  for  this  is 
the  wTay  that  all  which  is  possible  to  man  begins.  The 
difference  in  the  quality  of  this  beginning  modifies  the 
needs  of  the  complex  organism  and  the  nature  of  the 
reactions,  which,  together  with  the  opportunity  for  con¬ 
tact  with  suitable  stimuli,  make  the  differences  in  self- 
realization.  As  to  the  physical  nature,  the  newborn  babe 
is  practically  blind  and  deaf,  can  neither  talk  nor  walk, 
and  though  all  the  organs  are  present,  they  are,  alike,  to 
be  further  fitted  for  the  various  functions,  they  are  to 
perform.  The  nature  of  the  organ  and  the  growth  which 
it  has  thus  far  made  determine  what  its  need  is  for  normal 
development,  and  nature,  though  the  first  effect  of  the 
new  environment  is  to  produce  pain,  has  provided  for  this 
need.  As  the  God  of  nature  created  the  conditions  for 
life  to  begin,  so  he  created  the  requisites  for  it  to  be 
sustained,  developed  and  perpetuated  or  saved.  Heat, 
light,  atmosphere,  electricity,  water  and  food;  exercise 
which  is  also  essential  to  development;  and  reproduction 
and  resurrection  which  make  perpetuation  a  possibility, 
are  all  provided  in  nature  and  grace.  And  God  sought 


SALVATION  BY  NURTURE 


187 


to  bring  the  body  into  right  relations  with  these  elements, 
and  to  protect  it  against  its  enemies  by  the  creation  of  the 
principles  of  social  instinct  and  motherly  love.  So  there 
are  the  two  sides  of  physical  nurture  in  the  very  beginning 
of  the  novel  experiences — the  subjective  and  the  objective. 
But  so  far  as  the  organism  is  concerned,  the  first  subjec¬ 
tive  movements  are  blind,  not  having  any  purposeful  or 
even  definite  end,  but  they  are  closely  followed  by  those 
which  are  special  reactions  to  particular  external  stimuli, 
and  by  those  which  originate  from  within,  which  co-ordinate 
and  tend  to  some  manifestly  definite  end.  This  is  the 
divine  provision  in  the  nature  of  the  organism  for  the 
normal  development  of  it  before  the  individual  can 
consciously  react  in  the  interest  of  self-preservation  and 
self-realization.  Though  in  the  material  world  there  is 
present  every  element  which  the  little  body  needs,  and 
though  the  little  weakling  is  bountifully  endowed  with 
tendencies  to  suitable  reaction,  yet  the  child  cannot  save 
his  own  body.  If  it  is  to  be  saved  for  service,  he  must 
have  the  assistance  of  other  more  highly  developed 
personalities,  and  it  is  for  that  reason,  in  part,  that  God 
has  not  only  blessed  with  the  spirit  of  maternal  and 
brotherly  love  but  also  enjoined  the  duty  of  the  stronger 
to  nurture  the  bodies  of  those,  unable  to  provide  for 
themselves.  The  church,  parents,  teachers,  and  neighbors 
are  responsible  to  God  for  what  nature  cannot  do  to  give 
suitable  nurture  to  the  physical  nature  of  childhood.  The 
failure  to  save  the  spiritual  nature  for  the  kingdom  and 
for  service  is  no  doubt  often  due  to  insufficient  nurture  of 
the  body.  Taylor  said:  “Two  seemingly  parallel  straight 
lines  may  be  but  an  inch  apart  at  their  origin  and  yet 


188 


PEDAGOGICS  OF  JESUS 


be  ten  feet  apart  at  the  end  of  a  mile.  Intellectual  dullness 
and  moral  obliquity  are  usually  due  to  some  physical 
deformity,  though  often  so  insignificant  as  to  escape 
notice.”  Bodies  which  are  to  be  ultimately  resurrected, 
glorified,  and  perpetuated  as  the  house  of  the  soul  should 
not  be  thought  any  less  precious  to  Jesus  than  the  spirit, 
and  it  should  not  be  thought  a  responsibility  any  less 
binding  or  significant  that  it  be  given  a  healthy  childhood, 
so  far  as  nurture  will  avail.  That  the  body  may  become 
beautiful  and  strong  as  it  is  possible,  and  that  it  may  be 
the  best  possible  instrument  for  the  soul,  it  must  receive 
proper  nurture,  just  as  certainly  as  the  best  fruit  or  the 
most  beautiful  rose  is  grown  on  a  cultivated  fruit  tree  or 
rose  bush. 

Nature  and  Much  may  be  known  of  the  first  principles 
fectuaTandre-  fife  by  discovering  the  lines  upon  which 
hgious  babes  develop,  under  different  influences, 

into  mature  manhood.  The  various  roots  of  possibility, 
though  not  all  manifest  at  birth,  may  be  discovered  by 
going  back  from  the  fruit  and  the  flower  to  the  bud  or 
root,  for  there  can  be  no  effect  without  a  cause,  and  the 
effect  no  less  evidently  indicates  the  nature  of  the  cause. 
The  intellectual  and  religious  nature  of  the  child  has  a 
beginning  at  birth,  less  apparent,  but  no  less  certain  than 
the  physical  organs.  The  fact  that  the  infant  develops 
into  an  intellectual  and  religious  being  is  sufficient  evidence 
that  in  the  organism,  in  embryo,  there  are  the  germs 
which  developed.  Though  unable  as  yet  to  say  exactly 
at  what  point  religious  instinct  is  first  consciously  directed 
toward  religious  ends,  it  is  certain  that  the  ends  are  pro¬ 
duced,  and  that,  sooner  or  later,  under  suitable  stimuli,  the 


SALVATION  BY  NURTURE 


189 


instinct  passes  into  religious  habits.  If  the  child  were 
totally  depraved,  with  no  tendency  toward  the  good,  the 
true  and  the  beautiful,  if  the  roots  of  the  nature  were  all 
evil,  then  there  would  be  no  possibility  of  stimulating  to 
religious  self-activity,  and  a  resultant  religious  develop¬ 
ment  or  education;  for  science  and  life,  to  say  nothing  of 
the  revelation  in  Christ,  deny  the  fact  of  spontaneous 
generation  in  any  realm.  The  infant  is  a  religious  being, 
notwithstanding  the  fact  it  has  evil  tendencies  also.  The 
work  of  nurture  is  to  assist  nature  in  the  passing  of  re¬ 
ligious  instinct  into  habits  of  religious  activity  and  service, 
thereby  starving  and  inhibiting  the  evil  tendencies.  By 
nurturing  the  principle  of  unity  with  God  in  the  child 
nature,  the  tendency  to  self-activity  in  the  search  after 
God  is  strengthened,  appreciation  for  the  truth  and  beauty 
of  holiness  is  made  possible,  and  the  intellect,  sensibility, 
and  will  is  developed  in  harmony  with  the  divine  will; 
or  the  child,  under  divine  and  right  human  influences,  is 
continually  encouraged  to  self-activity,  consistent  with 
unity  with  God  and  all  being  that  is  good.  Valentine 
said,  “In  heart  as  well  as  in  intellect,  man’s  nature  shows 
an  organization  for  religion,  an  adaptation  and  impulse 
toward  it.”  Bushnell  said,  “The  child  is  to  grow  up  a 
Christian,  and  never  know  himself  as  being  otherwise.” 
And  Coe  said,  “Children  should  be  expected  to  remain 
within  the  kingdom  from  infancy,  so  that  the  adolescent 
transition,  when  it  comes,  may  be  a  step,  not  into  the 
Christian  life,  but  within  the  Christian  life.” 

Froebei  Hughes,  in  his  “Froebel’s  Educational 

Laws,”  said,  “At  first,  theologians  feared 
that  Froebei  was  unorthodox,  but  today  the  most  pro- 


\ 


190  PEDAGOGICS  OF  JESUS 

gressive  religious  leaders  are  earnestly  advocating  the 
vital  truths  he  taught,  ”  and  Harris,  the  editor  of  this 
book,  said,  “Those  who  persistently  read  his  works  are 
always  growing  in  insight  and  power  of  higher  achieve¬ 
ment.”  The  following  are  a  few  of  the  ethical  principles 
of  Froebel,  as  quoted  by  Hughes: 

1.  “As  long  as  mothers  do  not  know  how  to  administer 
the  priestly  office  at  home  for  their  children’s  benefit,  so 
long  will  their  piety  suffer.” 

2.  “The  capacity  for  belief  or  sense  of  truth  is  killed 
out  in  the  child’s  heart  when  the  truth  is  presented  to  it 
only  in  the  form  of  abstract  language.” 

3.  “By  pointing  out  God’s  works  while  rambling 
through  the  scenes  of  nature  a  thousand  opportunities 
offer  for  worship.  ” 

4.  “A  suppressed  or  perverted  good  quality — a  good 
tendency,  only  repressed,  misunderstood,  or  misguided — 
lies  originally  at  the  bottom  of  every  shortcoming  in  man.  ” 

5.  “Whoever  considers  that  which  is  finite,  material, 
physical,  as  in  itself  bad,  thereby  expresses  contempt  for 
creation,  Nature,  as  such — nay,  he  actually  blasphemes 
God.  It  is  treason  to  human  nature  and  to  man  to  con¬ 
sider  him  in  his  essence  as  neither  good  nor  bad  or  evil; 
how  much  more,  then,  is  it  treason  to  consider  him  in  his 
nature  as  essentially  bad  or  evil.” 

7.  Hughes  said :  “  By  keeping  the  child  from  its  earliest 
years  in  an  atmosphere  of  purity,  joyousness,  and  self¬ 
activity,  surrounded  with  the  beautiful  in  Nature,  color, 
form,  music,  and  symbolic  story,  Froebel  believed  it 
possible  to  so  strengthen  the  good  in  the  child’s  intellectual 
and  spiritual  nature  that  it  would  continue  to  grow  and 


SALVATION  BY  NURTURE 


191 


remain  a  controlling  ethical  force  through  life.” 

Definitions  of  The  following  are  some  definitions  of 
education  education,  which  represent  the  most  mature 

thought,  all  of  which  are  consistent  with  the  thought  of 
salvation  by  nurture : 

1.  Plato:  “The  purpose  of  education  is  to  give  to  the 
body  and  to  the  soul  all  the  beauty  and  all  the  perfection 
of  which  they  are  capable.” 

2.  Kant:  “Education  is  the  development  in  man  of 
all  the  perfection  which  his  nature  permits.  ” 

3.  Mill:  “Education  includes  whatever  we  do  for 
ourselves  and  whatever  is  done  for  us  by  others,  for  the 
express  purpose  of  bringing  us  nearer  to  perfection  of  our 
nature.  ” 

4.  Spencer:  “Education  is  the  preparation  for  com¬ 
plete  living.” 

5.  Neiemeyer:  “Education  is  at  once  the  art  and 
science  of  guiding  the  young  and  putting  them  in  a  con¬ 
dition,  by  the  aid  of  instruction,  through  the  power  of 
emulation  and  good  example,  to  attain  the  triple  end 
assigned  to  man  by  his  religious,  social  and  national 
destination.  ” 

6.  Denzel:  “Education  is  the  harmonious  develop¬ 
ment  of  the  physical,  intellectual  and  moral  faculties.” 

7.  Simon:  “Education  is  the  process  by  which  one 
mind  forms  another  mind,  and  one  heart  forms  another 
heart.” 

8.  Rousseau:  “Education  is  the  art  of  bringing  up 
children  and  of  forming  men.” 

9.  Compayre:  “Education  is  the  sum  of  the  reflective 
efforts  by  which  we  aid  nature  in  the  development  of  the 


PEDAGOGICS  OF  JESUS 


192 

physical,  intellectual,  and  moral  faculties  of  man,  in  view 
of  his  perfection,  his  happiness,  and  his  social  destination.  ” 

10.  Brooks:  “The  true  object  of  education  is  the 
perfection  of  the  individual.” 

11.  Baldwin:  “Education  is  the  science  of  develop¬ 
ment.” 

12.  Sully:  “Education  seeks,  by  social  stimulus, 
guidance,  and  control,  to  develop  the  natural  powers  of 
the  child,  so  as  to  render  him  able  and  disposed  to  lead  a 
healthy,  happy,  and  morally  worthy  life.” 

13.  Harris:  “Education  is  the  preparation  of  the 
individual  for  reciprocal  union  with  society.  ” 

These  definitions  emphasize  different  phases  of  the 
thought  of  education,  but  none  of  them  are  inconsistent 
with  the  thought  of  salvation  by  nurture,  and  might  be 
expanded  to  include  that  idea,  if  they  do  not  as  they  stand. 
The  truth  so  far  as  it  is  stated  does  not  seem  to  be  out  of 
harmony  with  the  doctrine  of  Christ.  It  will  be  noticed 
that  the  idea  of  development  of  the  different  natures 
which  the  child  possesses  is  emphasized,  and  that  this  is 
to  be  the  result  of  self-activity  under  the  influence  of 
proper  stimuli.  They  are  all  consistent  with  the  primary 
idea  which  it  is  desirable  to  emphasize  most  here  that  the 
child  has  a  religious  nature  else  he  could  not  be  religiously 
educated,  and  that,  since  the  child  is  endowed  with 
religious  instinct,  the  responsibility  of  nurturing  it  cannot 
be  escaped. 

Responsibility  The  child  is  responsible  for  his  own  develop¬ 
ment  only  to  the  extent  that  it  depends  upon 
his  conscious  activities  and  to  the  extent  that  he  is  able 
to  direct  these  to  his  own  advantage  in  the  presence  of 


SALVATION  BY  NURTURE 


193 


existing  environment.  The  responses  of  his  complex 
nature,  unconsciously  directed,  are  the  result  of  endow¬ 
ment.  Whether  conscious  or  unconscious,  responses  to 
stimuli  are  the  most  essential  requisite  in  development, 
for  it  is  by  repeated  responses  that  habits  are  formed. 
And  the  home,  the  school,  and  the  church  are  responsible 
to  the  extent  that  the  child’s  development  is  dependent 
upon  external  human  influences,  for  normal  development, 
and  these  have  met  their  responsibility  and  performed 
their  most  significant  duty  to  childhood  only  when  they 
have  chosen  and  placed  before  the  growing  child  that 
stimuli  which,  like  the  gentle  shower  and  golden  sunlight 
on  the  soil-covered  seed,  is  the  natural  external  nurture 
of  mind  and  heart.  This  is  not  meant  to  imply,  however, 
that  the  divine  influence  is  not  essential  to  religious  de¬ 
velopment.  In  the  first  place,  God  created  man  in  his  own 
image  and  likeness  and,  since  the  fall  by  disobedience,  God 
has  been  co-operating  through  Jesus  Christ  to  remove  the 
stain  and  to  inhibit  the  evil  tendencies,  and  it  is  his  own 
plan  that  this  be  accomplished,  so  far  as  possible — so  far 
as  he  can  get  man’s  co-operation — by  nurture  and  develop¬ 
ment.  Regeneration  through  Christ,  the  second  Adam,  is 
essential  but  it  is  not  necessary  for  the  child  to  develop  the 
inherited  evil  tendencies  in  order  to  remove  them,  and  to 
develop  the  religious  instinct.  Foutsaid:  “As  in  the  de¬ 
velopment  of  the  flowers  the  work  of  the  gardener  is  supple¬ 
mented  by  rain,  dew,  and  sunshine,  who  will  dare  to  say 
that  when  the  church's  part  is  faithfully  performed  in  the 
religious  development  of  the  child,  at  the  proper  times, 
God  will  not  press  a  thousand  kisses  of  renewal  upon 
the  little  heart  and  life.”  The  giving  of  Christ  to  the 


194 


PEDAGOGICS  OF  JESUS 


world  was  by  incarnation — by  birth,  nurture,  and  develop¬ 
ment  of  the  child  Jesus,  which  vitally  related  him  to  the 
childhood  of  the  race.  The  religious  instinct  in  the  child 
is  a  Christian  principle,  and  must  be  developed  by  Christian 
methods,  otherwise  Christian  character,  in  unity  with 
Christ  and  the  Father  cannot  be  developed. 

Peter’s  testi-  Peter  said:  ‘‘as  newborn  babes,  long  for 
Cedf*  Butler*  the  spiritual  milk  which  is  without  guile, 
that  ye  may  grow  thereby  unto  salvation,” 
(I  Peter  2:2),  and  “Grow  in  the  grace  and  knowledge  of 
our  Lord  and  Savior  Jesus  Christ”  (II Peter  3:18).  Peter 
in  this  language  adds  his  testimony  to  the  means  and 
method  of  salvation  by  ministry  and  growth,  as  taught  by 
Jesus.  He  teaches  that  spiritual  growth  and  salvation 
is  by  the  same  means  and  method  that  the  newborn  babe 
is  grown  into  physical  manhood.  That  is,  by  partaking 
of  the  spiritual  milk  which  the  religious  nature  demands 
for  life  and  growth  unto  the  highest  spiritual  self-realization 
or  salvation,  as  the  newborn  babe  must  feed  upon  the 
milk  which  its  nature  requires.  There  is  also  the  further 
suggestion  that  this  spiritual  stimuli  must  be  provided 
and  administered  by  another,  as  the  babe  must  be  taken 
to  the  breast  by  the  mother.  Individuals  are  to  be  saved 
by  growth  in  the  grace  and  knowledge  of  Christ  as  a  result 
of  nurture  given  by  those  responsible.  Butler  said:  “Men 
are  impatient  and  for  precipitating  things.  God  is  de¬ 
liberate,  accomplishing  his  natural  ends  by  slow  successive 
steps.”  And  Cecil  said:  “Growth  in  grace  manifests 
itself  by  simplicity;  that  is,  a  greater  naturalness  of 
character;  more  peace,  less  noise;  more  tenderness  of 
conscience” 


SALVATION  BY  NURTURE 


195 


Paul’s  testi¬ 
mony 


Paul  said:  “fathers,  provoke  not  your 
children  to  wrath:  but  nurture  them  in  the 
chastening  and  admonition  of  the  Lord”  (Eph.  6:4).  In 
this  entreaty,  he  suggests  that  parents  may  stimulate 
their  children  to  either  evil  or  good  experiences;  that  they 
are  more  or  less  responsible  for  their  salvation;  that 
salvation  depends  largely  upon  the  nurture  that  is  “of 
the  Lord;”  and  that  this  is  to  be  accomplished  by  restrain¬ 
ing  evil  tendencies  in  them  and  by  encouraging  that, 
which  is  in  harmony  with  the  life  and  teaching  of  Christ,  to 
normal  development.  It  emphasizes  the  necessity  of  a 
religious  pedagogy  for  the  home  and  church,  builded  upon 
the  religious  nature  and  needs  of  the  child  for  right 
development  and  Christ’s  means  and  method  of  admoni¬ 
tion  and  refinement. 

Christ  Jesus  makes  it  clear  that  he  recog¬ 
nizes  growth  or  development  by  nurture  as 
a  law  of  life  in  the  kingdom  of  nature  and  likewise  in  the 
spiritual  kingdom.  Everything  that  lives  is  subject  to 
the  laws  of  growth,  and  this  life  is  sustained  and  developed 
because  it  hungers  and  because  this  demand  of  the  nature 
is  satisfied  by  that  which  it  needs  to  supply  losses  and 
stimulate  to  the  fuller  existence.  “Blessed  are  they  that 
hunger  and  thirst  after  righteousness:  for  they  shall  be 
filled”  (Matt.  5:6).  They  are  “blessed”  because  the 
answrer  to  the  hungering  and  thirsting  is  the  spiritual 
nurture  which  sustains  life  and  stimulates  to  healthy 
growth.  The  life  and  teaching  of  Christ  is  in  harmony 
wdth  these  life  principles.  Through  him  the  unity  of  all 
being — material  and  immaterial — becomes  a  possibility. 
The  possibility  of  the  higher  life  in  man  is  realized  through 


Christ’s 

teaching 


196 


PEDAGOGICS  OF  JESUS 


the  spiritual  needs  which  he  supplies  and  the  method 
which  he  carries  into  the  higher  spiritual  realm,  and  which, 
by  human  co-operation,  lifts  man  above  the  natural  and 
unifies  him  with  the  divine  plan  of  the  ages.  Thus  the 
principles  of  supply  and  demand  and  the  resultant  fuller 
life  by  growth  in  the  lower  realms  of  life — in  the  animal 
and  vegetable  kingdoms — climax  in  their  application  in 
the  realm  of  mind  and  spirit.  Christ  Jesus  has  made  it 
possible  by  his  principles  of  unity  and  development  for 
man — physical,  intellectual,  and  spiritual — to  pass  from 
the  lowest  point  of  his  existence  to  the  highest  by  climbing 
the  ladder  of  gradual  development  which  divinity  has 
erected  in  him.  He  who  climbs  this  ladder  does  so  by 
unconsciously  and  consciously  reacting  to  the  stimuli  of 
the  Christ  life  which  unifies  and  lifts  higher  and  higher. 
He  represents  himself  as  “the  bread  of  life, ”  “the  living 
water,”  and  “the  true  light” — all  of  which  are  a  demand 
of  man’s  nature  from  infancy  to  mature  manhood.  It  is 
the  divine  oxygen  in  the  heavenly  atmosphere  which 
warms,  builds,  and  purifies.  Du  Bois  said:  “There  is 
such  a  thing  as  soul  hunger,  and  to  this  nurture  responds. 
We  may  regard  them  as  correlative  terms.  This  hunger 
is  the  demand  which  life  makes  upon  its  environment  for 
its  support.  Its  losses  and  waste  must  be  made  good. 
But  observe,  life,  nature,  decides  what  it  needs.” 

“For  whosoever  hath,  to  him  shall  be  given, 
a  law  of  life  ant[  he  shall  have  abundance :  but  whosoever 
hath  not,  from  him  shall  be  taken  away  even  that  which 
he  hath”  (Matt.  13:12).  This  parable  of  Jesus  is  another 
statement  of  the  divine  plan  of  salvation  by  nurture  and 
growth,  or  that  Christianity  is  the  realization  of  the  life 


SALVATION  BY  NURTURE 


197 


more  abundant,  by  the  exercise  of  that  which  God  has 
given  the  individual  upon  the  spiritual  environment  of 
the  things  of  Christ.  What  God  has  given  may  refer  to 
the  religious  instinct  of  childhood,  and  the  principle  may 
be  applied  to  the  development  of  the  intellect,  sensibility, 
and  will,  or  any  talents  with  which  God  endowed  the 
individual. 

Seed  and  fruit  “So  is  the  kingdom  of  God,  as  if  a  man 
should  cast  seed  upon  the  earth; 
and  the  seed  should  spring  up  and  grow,  he  knoweth  not 
how.  The  earth  beareth  fruit  of  herself ;  first  the  blade, 
then  the  ear,  then  the  full  grain  in  the  ear”  (Mark  4:26-28). 
“The  kingdom  of  heaven  is  likened  unto  a  man  that  sowed 
good  seed  in  his  field :  but  while  men  slept,  his  enemy  came 
and  sowed  tares  also  among  the  wheat,  and  went  away. 
But  when  the  blade  sprang  up  and  brought  forth  fruit, 
then  appeared  the  tares  also”  (Matt.  18:24-26).  In  this 
parable  Jesus  sets  forth  the  law  of  growth  of  the  kingdom. 
From  the  good  seed,  sown  by  the  divine  one,  the  fruit,  the 
sons  of  the  kingdom,  is  grown,  and  from  the  seed  of 
the  evil  one,  the  enemies  of  the  kingdom  are  grown. 
The  order  of  growth  is  first  the  germination  of  the  seed  or 
the  appearance  of  the  blade,  then  the  ear  or  fruit  spike,  and, 
finally,  the  full  grain  in  the  ear.  The  evil  plants  grow  in 
the  same  field,  but  proper  cultivation  of  the  sons  of  the 
kingdom  will  tend  to  their  healthy  growth  and  the  holding 
in  check  the  growth  of  the  darnels.  The  application  may 
with  equal  exactness  be  made  to  the  production  of  indi¬ 
viduals,  the  salvation  of  men.  God  planted  in  man’s 
nature  religious  instinct;  the  enemy  planted  the  tendency 
to  evil.  The  religious  tendency  in  the  nature  of  the  in- 


198 


PEDAGOGICS  OF  JESUS 


fant,  if  properly  nurtured,  will  grow  and  bear  the  fruits 
of  righteousness  and  holiness;  and  the  evil  tendencies  in 
the  nature  will  be  shaded  and  bear  no  fruit  in  the  life. 
The  growth  is  of  that  which  they  have  in  the  beginning, 
and  according  to  certain  established  principles  of  nurture. 
The  same  idea  of  growth  is  emphasized  by  the  parable  of 
the  mustard  seed  (v.  30),  and  again,  the  development 
of  that  which  exists  by  the  application  of  external  stimuli 
is  illustrated  by  the  parable  of  the  leaven  (Matt.  13:33). 
And  again,  another  side  of  the  idea  was  brought  out  by 
the  Master,  when  he  said:  “I  am  the  true  vine,  and  my 
Father  is  the  husbandman.  Every  branch  in  me  that 
beareth  not  fruit,  he  taketh  it  away:  and  every  branch 
that  beareth  fruit,  he  cleanseth  it,  that  it  may  bear  more 
fruit”  (John*  15:2).  It  is  not  sufficient  that  the  good 
tendencies  exist,  and  that  the  blade  appears  in  childhood, 
but  proper  nurture  must  insure  the  continued  growth  and 
production  of  fruit.  By  the  same  law  by  which  evil 
tendencies  may  be  overcome,  so  the  religious  instinct  will 
be  inhibited,  if  not  nurtured  and  developed.  But,  on  the 
other  hand,  if  it  be  properly  nurtured,  it  will  continually 
become  better  and  better  fitted  to  produce  a  larger  and 
larger  yield  of  fruit. 

His  attitude  His  attitude  toward  children  and  his  def- 
and  statements  jn^e  statements  concerning  them  confirm 

the  conclusions  reached  in  this  chapter.  “Except  ye 
turn,  and  become  as  little  children,  ye  shall  in  no  wise 
enter  into  the  kingdom  of  heaven”  (Matt.  18:3).  The 
tender  and  trustful  nature  of  the  child — the  strong 
emotional  quality,  and  readiness  to  believe  (v.6) — make 
the  child  receptive  and  responsive  to  both  human  and 


SALVATION  BY  NURTURE 


♦  199 


divine  external  influences,  which  are  the  first  essentials 
of  normal  religious  growth.  And  the  same  thought  is 
expressed  by  the  declaration  of  the  humility  (v.4)  or 
dependence  of  the  child  nature,  which  is  a  characteristic 
of  greatness  in  the  kingdom,  because  it  is  a  quality  essential 
to  reaction  and  development  into  the  likeness  of  the 
Master.  To  receive  the  little  child  in  his  name  is  to  be  in 
sympathy  with  childhood  or  to  live  in  the  experiences  of 
childhood,  which  is  to  receive  Christ  (v.5).  But  to  cause 
the  child  to  stumble  (v.6)  is  to  be  out  of  harmony  with 
Christ  and  to  lose  his  favor.  What  is  it  to  stumble  in  a 
religious  sense?  What  does  this  statement  imply?  To 
stumble  is  to  fall  into  sin,  to  take  a  false  step  in  the 
Christian  life,  leading  to  failure.  It  implies  that  the 
Christian  life  is  a  steady,  orderly  movement  upward,  step 
by  step,  which  is  in  harmony  with  Christ’s  law  of  growth, 
— “first  the  blade,  then  the  ear,  then  the  full  grain  in  the 
ear.”  In  answer  to  the  rebuke,  given  by  the  disciples 
to  those  who  brought  little  children  to  Jesus  that  he  might 
bless  them,  he  said:  “Suffer  the  little  children,  and  forbid 
them  not,  to  come  unto  me:  for  to  such  belongeth  the 
kingdom  of  heaven”  (Matt.  19:14).  What  is  the  kingdom 
of  heaven?  What  is  it  which  the  children  possess?  What 
is  implied  by  this  statement?  Jesus  clearly  represents  the 
kingdom  as  something  which  is  progressively  realized,  both 
extensively  and  intensively,  by  growth  and  development. 
The  rule  of  God  can  only  be  fully  realized  in  this  way. 
Therefore  the  kingdom  of  God  belongs  to  the  children, 
because  their  nature  is  obedient  or  responsive  to  the 
principles  of  highest  self-realization.  The  kingdom  is 
composed  of  individuals  who  react  normally  to  religious 


200 


PEDAGOGICS  OF  JESUS 


influences,  as  the  mustard  seed  to  soil,  moisture,  heat,  etc. 
and  as  meal  to  leaven.  So  he  implies  that  the  kingdom 
belongs  to  them  because  they  possess  its  characteristics — 
the  nature  of  the  kingdom  is  their  nature.  They  are  the 
nearest  in  character,  and  the  most  naturally  approaching 
to  the  ideal  of  the  Savior,  who  is  the  King  of  kings,  and 
to  be  like  him  is  to  be  like  the  Father,  and  to  possess  the 
kingdom.  He  said,  “in  heaven  their  angels  do  always 
behold  the  face  of  my  Father  who  is  in  heaven”  (18:10). 
So  it  appears  that  the  kingdom  here  and  beyond  belongs 
to  such  as  are  obedient  or  responsive  in  their  nature  to  its 
laws  of  life  and  growth,  and  that  the  child  is  Christ’s  ideal. 


CHAPTER  XIII 


Salvation  by  Suffering 


The  meaning 


Salvation  by  suffering  is  only  a  restriction 
of  the  broader  significance  of  “Salvation  by 
Education”  to  particular  experiences  in  the  life  of  the 
individual — physical  and  spiritual.  It  takes  into  account 
the  purifying  and  developmental  influences  of  the  pain 
of  idealization,  inhibition,  reconstruction,  recreation,  or 
regeneration,  and  fellowship  wTith  Christ  in  the  suffering 
of  temptation  and  persecution,  of  service  and  sacrifice. 
It  is  a  law  of  restoration  and  perpetuation,  under  the 
changed  condition  of  all  life,  resulting  from  man’s  sin. 
The  divine  wisdom,  love,  and  justice  turned  the  endurance 
of  the  penalty  for  sin  into  a  means  of  regeneration  of  the 
sinner,  and  of  restoring  to  him  his  lost  estate.  The  way 
of  realization  of  the  beautiful  ideal,  by  man’s  disobedience, 
has  come  to  be  the  way  of  suffering  and  death.  The  pain 
of  the  weakened  life  and  the  instinctive  and  gradually 
developing  ideal  impel  the  individual  toward  its  realiza¬ 
tion,  and  the  recognition  of  this  means  of  release  from  the 
effects  of  sin  leads  to  voluntary  service  and  suffering, 
essential  to  the  higher  self-realization.  The  way  of  the 
cross  is  the  way  of  physical,  mental,  and  spiritual  trans¬ 
figuration  and  perpetuation. 

Normal  and  Normal  suffering  or  that  which  promotes 
suffering1  natural  development  is  the  pain — mental  and 
physical — which  results  from  subjective  states 

201 


202 


PEDAGOGICS  OF  JESUS 


and  objective  influences — human  and  divine — in  effecting 
the  changes  in  the  natural  life-history  of  the  individual, 
from  the  lower  to  the  higher-life  ideals,  according  to 
natural  and  divine  law.  The  experience  is  normal  to  the 
extent  that  the  external  influences  are  natural — that  is, 
suited  to  the  needs  of  the  individual.  On  the  other  hand, 
the  suffering  is  abnormal,  or  intensified,  and  often  perpetu¬ 
ated,  not  impelling  to  the  desired  change,  when  the 
religious  instinct  is  unnaturally,  insufficiently,  or  too  in¬ 
tensively  wrought  upon.  This  discussion  will  be  from  the 
viewpoint  of  the  normal  experience,  for  it  is  only  such 
which  saves,  but  it  must  be  remembered  that  suffering 
for  another’s  good  is  normal,  blessing  the  sufferer. 

Periods,  The  periods  covered  by  this  chapter  in  the 

changes,  causes  pfe  ftie  individual  are  those  of  adolescence 

and  maturity.  The  period  of  adolescence  begins  where 
the  period  of  childhood  ends,  at  the  age  of  about  twelve 
years  and  continues  to  the  age  of  about  twenty-five  years. 
The  period  of  maturity  commences  where  the  adolescent 
period  ends  and,  for  our  purpose,  continues  the  remainder 
of  the  earthly  life.  Some  of  the  natural  changes  which 
are  experienced  during  these  periods  are:  spontaneous 
awakening,  birth  of  the  larger  self,  experiences  of  storm 
and  stress,  conversion,  sanctification,  and  reconstruction 
or  the  functioning  of  new  habits  and  the  inhibition  of  the 
old.  The  primary  causes  of  these  changes  are:  the 
awakening  of  instincts,  by  external  stimuli,  the  functioning 
of  new  powers,  and  the  accompanying  pain. 

The  period  of  Adolescence  is  the  period  of  spontaneous 
adolescence  awakening,  rapid  change,  and  revolutionary 

suffering.  The  individual  emerges  from  his  narrow  world 


SALVATION  BY  SUFFERING 


203 


of  instinctive  and  reflexive  activities  into  the  larger  world 
outside  to  share  in  the  activities  of  the  unselfish  life  in 
the  world  of  reason.  The  awakening  of  other  powers  and 
the  budding  of  new  ideals  is  followed  by  the  struggle 
between  the  old  powers  and  the  new  in  an  effort  to  inhibit 
the  old  habits  and  establish  others  in  harmony  with  the 
new  ideals.  This  struggle  to  give  adequate  expression 
to  the  new  energy  or  the  functioning  of  the  new  powers  is 
what  has  been  termed  the  storm  and  stress  experience  of 
this  period,  which  is  its  chief  characteristic.  The 
awakened  consciousness  is  a  sense  of  sin  and  imperfection 
which  is  accompanied  by  doubt,  fear  of  death,  depression, 
morbidness,  etc.,  to  the  extent  that  the  new  energy  finds 
a  difficult  avenue  of  expression;  but  the  unrest,  anxiety, 
fear,  etc.,  give  place  to  the  experience  of  joy  as  the  channel 
of  expression  becomes  easy  in  the  direction  of  the  ideal 
of  completeness. 

(i)  The  period  of  adolescence  is  the  time  of 

Physical  change  greaj-esj-  physiological  transformation.  The 

body  increases  both  in  height  and  weight  faster  than  at 
any  other  time.  The  reproductive  organs  reach  the  stage 
of  complete  functioning.  The  capacity  of  the  heart  is 
increased,  that  of  the  arteries  is  diminished,  and  the 
pressure  of  the  blood  is  raised.  The  rapid  growth  which 
necessitates  the  predomination  of  anabolism  and  the 
subordination  of  katabolism  results  in  a  decrease  of 
liberated  energy  while  at  the  same  time  there  is  an  in¬ 
creased  demand  for  functioning.  Therefore  the  individual 
is  awkward,  lazy,  and  diffident;  but  his  experiences  of  what 
might  be  called  psycho-physiological  pain  stimulate  him 
into  the  greater  effort  of  establishing  necessary  channels 


204 


PEDAGOGICS  OF  JESUS 


of  normal  expression  which  leads  into  the  satisfaction  of 
reconstructed  physical  manhood. 

(2)  The  soul,  like  the  body,  during  the  age  of 

Soul  change  adolescence,  experiences  the  birth  of  the  new 
and  larger  self  and  a  fierce  struggle  between  the  old  and 
new  ideals.  There  comes  the  unfolding  of  new  powers — 
mental,  moral,  and  religious — like  the  bursting  of  leaf- 
buds  and  flower-buds  into  the  foliage  of  the  rosebush,  or 
the  wriggler  of  the  rain  barrel  when  wings  appear  and  it 
flies  from  its  narrow  confinement  into  the  larger,  freer 
realm  beyond.  There  is  born  the  desire  and  power  to 
explore  new  and  larger  fields  but  strength  comes  only  by 
struggle  and  suffering  in  an  effort  to  break  the  old  habits 
which  confine  and  the  loss  of  energy  in  the  functioning  of 
the  new  powers,  which  at  first  find  no  open  channels  of 
expression.  It  is  the  intellectual  or  philosophical  age, 
when  doubts  arise  and  nothing  is  accepted  as  a  matter  of 
course.  The  thinking  is  independent,  and  daydreams  are 
frequent  and  intoxicating.  The  mental  condition  makes 
it  a  favorable  time  for  the  choice  of  ideals  which  will  con¬ 
trol  the  future  life,  especially  in  matters  of  religion.  For 
the  parental  instinct  is  strong,  there  is  a  moving  away 
from  self  and  the  desire  for  friendship  and  sympathy 
arises — there  is  impetus  toward  God  and  humanity. 
Idealistic  imitation  is  a  primary  characteristic,  being 
especially  strong  in  the  direction  of  altruism,  self-sacrifice, 
purity,  hope,  and  love.  The  conflict  of  religious  feeling 
during  this  age  is  with  the  ethical  and  the  aesthetic. 

The  pain  of  In  the  broadest  sense  the  pain  of  inhibition 
reconstruction  and  reconstruction  is  the  suffering  which  is 
incident  to  the  necessary  struggle  for  natural 


SALVATION  BY  SUFFERING 


205 


development  in  the  spiritual  realm  and  also  in  organic 
nature.  The  powerful  intellect  becomes  so  as  a  result  of 
mastering  by  painful  effort  the  psychic  surprises  from  help¬ 
less  infancy  to  the  strength  of  fully  developed  manhood. 
Mixed  emotion  can  be  purified  only  by  forging  through  the 
fire  of  benevolent  purpose.  And  volitional  life  to  reach  the 
beautiful  life-ideal  must  crucify  self-will  and  inhibit  sinful 
habits  by  the  sacrifice  of  persistent  philanthropic  activity. 
The  pain  of  breaking  away  from  an  old  course  of  action  or 
other  experience  is  like  that  of  leaving  home  and  loved 
ones  to  find  more  remunerative  employment  that  the  joy 
of  companionship  may  be  more  complete  in  the  days  to 
come;  or  it  is  something  like  that  which  a  boy  experiences 
when  he  struggles  away  from  his  usual  play  to  do  his  first 
work  for  pay.  The  principle,  that  the  way  of  struggle, 
suffering,  and  sacrifice  is  the  way  of  strength,  joy,  and 
renewed  life,  seems  to  be  universal  in  action.  Dr.  J.  C. 
Bose  discovered  that  plants,  like  animals,  possess  nervous 
impulse,  ajid  another,  referring  to  his  discoveries,  on  the 
evidence  of  his  experiments  said:  “Plants,  like  animals, 
grow  tired,  rejoice,  despond.  A  greenhouse  life  makes 
them  less  than  themselves,  certainly  overgrown  and 
flabby,  poorly  capable  of  response  to  shock  till  they  have 
carefully  hardened  to  a  fuller  existence.”  God  has 
recognized  this  principle  of  development  from  the  first  in 
his  dealings  with  man  in  the  chastisements  which  he  has 
permitted  as  a  result  of  evil  doing  in  an  effort  to  save  him. 
ah  pain  a  re-  “For  the  creation  was  subjected  to  vanity, 
suit  of  sm  not  of  its  own  will,  but  by  reason  of  him  w7ho 

subjected  it  .  For  we  know  that  the  whole  crea¬ 

tion  groaneth  in  pain  together  (with  us)  until  now  ”  (Rom. 


206 


PEDAGOGICS  OF  JESUS 


8:20,  22).  This  statement  is  a  comprehensive  affirmation 
of  the  universal  loss  and  pain  sustained,  as  a  result  of  sin, 
by  material  creation — organic  and  inorganic — and  the 
consequent  suffering  of  man — physical  and  spiritual. 
All  nature  groans  as  a  result  of  sin.  The  human  soul 
under  the  spell  of  nature’s  charms — its  beauties,  har¬ 
monies,  fragrance,  and  tenderness — may  question  the 
fact  of  its  groanings.  But  the  fair  face  of  nature  is  dis¬ 
figured  with  many  a  scar,  the  sweetest  harmonies  are 
disturbed  by  discordant  voices,  the  most  fascinating 
fragrance  is  evanescent,  and  the  most  pathetic  tenderness 
is  contrasted  by  the  severe,  the  harsh,  and  the  destructive. 
The  most  picturesque  scenery  of  the  brightest  spots  in 
organic  nature  on  a  Summer  day  is  changed  into  the 
grotesque  decay  on  a  ghostly  Winter  eve.  The  nightin¬ 
gale  sings  its  cheery  song,  but  it  also  wails.  The  sweet 
odor  of  Sharon’s  rose  is  changed  into  the  stench  of  disease 
and  decay.  There  is  the  tenderness  of  the  dewy  eve,  the 
undried  tear  on  the  cheek  of  innocent  childhood,  and  of 
the  Christ  who  would  not  quench  the  smoking  flax,  but 
there  is  the  frost  of  winter,  the  pealing  thunder,  the  hand 
of  the  murderer  and  the  destructive  storm.  And,  if  you 
would  know  the  terrible  suffering  of  the  sin-pierced  body 
of  man, — I  cannot  describe  it — ,  go  to  the  world’s  battle¬ 
fields  and  listen  to  the  wails  of  the  wounded  and  dying  and 
interpret  the  significance  of  the  fading  cheek,  the  cold 
sweat,  the  fevered  brow,  the  struggling  heart,  the  heaving 
breast,  the  glassy  eye,  and  the  silent  form.  And,  again, 
there  appears,  the  pain  of  the  sense  of  sin,  the  struggle  of 
the  wounded  mind  and  heart  which  results  from  the 


SALVATION  BY  SUFFERING 


207 


recognition  of  the  cause  of  all  and  the  possibility  of 
reconstruction  and  freedom. 

The  pain  of  the  The  mental  pain  of  the  sense  of  sin  or  the 
andSincompiete-  experience  of  conviction  which  impels  to  the 
experience  of  conversion  is  a  normal  experience 
of  the  adolescent  age  of  development  in  the  sense  that  it  is 
the  most  favorable  time  for  the  functioning  of  the  religious 
instinct  and  the  latent  energy  away  from  the  old  self  in 
the  direction  of  the  Christian  ideal.  The  experience 
varies  more  or  less  according  to  the  strength  of  the  in¬ 
herited  tendencies,  the  nature  of  early  training,  and  later 
objective  influences,  but  whatever  the  type  of  the  psy- 
chalgia  which  results  from  a  right  conception  of  the 
significance  of  sin,  it  is  the  central  experience  preceding 
the  passive  and  active  experiences  of  the  new  ideal.  To 
the  extent  that  the  religious  instruction  has  been  con¬ 
sistent  with  the  weakened  nature  of  the  individual  for 
normal  development  into  the  ideal  self,  this  emotional 
experience  is  normal,  acting  in  harmony  with  the  in¬ 
fluence  of  the  perception  of  truth  to  control  the  volitional 
life.  Thus  the  objective  influences — human  and  divine — 
which  strengthen  and  clarify  the  clouded  intellect,  the 
sense  of  pain,  and  normal  development  result  in  the  new 
spiritual  birth  as  a  normal  adolescent  experience.  Dr. 
Starbuck,  in  his  table  showing  “  The  frequency  with  which 
the  various  kinds  of  affections  show  themselves,  ”  mentions 
as  mental  affections:  sense  of  sin,  feeling  of  estrangement 
from  God;  desire  for  better  life;  depression,  sadness, 
pensiveness,  humility;  earnestness,  seriousness;  prayer, 
calling  on  God;  tendency  to  resist  conviction;  doubts, 
questionings;  and  as  bodily  affections:  loss  of  sleep  or 


208 


PEDAGOGICS  OF  JESUS 


appetite,  nervousness,  weeping,  affection  of  sight,  hearing 
and  touch. 

Conversion  The  forces  which  lead  to  conversion  are 

both  subjective  and  objective.  The  subjec¬ 
tive  forces  are  determined  by  the  primitive  nature  of  man, 
but  are  varied  somewhat  by  inherited  tendencies  and 
voluntary  responses  in  reference  to  the  original  state  and 
by  the  resulting  growth  and  temperamental  condition 
of  the  individual.  Some  of  the  subjective  forces  are: 
conviction  for  sin,  fear  of  punishment,  desire  to  be  of  the 
greatest  possible  service  to  others,  to  be  in  harmony  with 
the  conscious  moral  ideal,  and  at  peace  with  God.  These 
forces  suggest  again  the  soul  suffering  incident  to  salvation. 
The  objective  influences  are  both  human  and  divine. 
The  subjective  tendency  and  power  of  imitation  give 
significance  to  human  and  divine  example  of  holy  living, 
making  it  one  of  the  most  powerful  external  forces  of 
conversion.  And  because  of  the  nature  of  consciousness 
by  reason  of  which  it  is  colored,  strengthened  and 
developed  in  harmony  with  the  character  of  the  external 
stimuli  to  which  it  reacts,  human  and  divine  teaching  is 
also  an  objective  force,  leading  to  this  essential  step  of 
salvation.  These  forces  also  necessitate  suffering  and  help 
to  determine  what  the  nature  and  degree  of  it  shall  be  in 
the  work  of  salvation. 

Experiences  It  shall  be  the  purpose  to  consider  this  topic 
version1  during  only  in  reference  to  those  experiences  which 
adolescence  pertain  to  the  adolescent  struggle  or  sense 

of  mental  pain  in  relation  to  Christian  development. 
The  attitude  toward  life  has  been  changed,  as  has  been 
stated,  and  the  new  ideal  is  very  generally  maintained, 


SALVATION  BY  SUFFERING 


209 


but  not  without  a  vigorous  struggle,  consistent  with  the 
general  principles  of  adolescent  life,  in  both  subjective  and 
objective  considerations.  Doubts  arise,  there  is  a  sense 
of  incompleteness,  and  a  wider  fluctuation  of  religious 
feeling.  Relapse  into  states  of  inactivity  and  seeming 
indifference,  which  is  commonly  known  as  backsliding,  is  a 
frequent  experience,  and  occasionally  there  is  a  complete 
falling  away  from  the  new  ideal  and  experience,  and 
return  to  the  old  way  of  life.  Dr.  Starbuck  says:  “From 
what  has  been  said  it  would  appear  that  the  effect  of  con¬ 
version  is  to  bring  with  it  a  changed  attitude  toward  life 
which  is  fairly  constant  and  permanent,  although  the 
feelings  fluctuate.”  The  struggle  with  doubt  and  the 
consequent  ebb  and  flow  of  interest  and  inactivity  is 
accompanied  by  a  corresponding  sense  of  joy  and  mental 
pain.  And  the  struggle  to  inhibit  the  habits  of  the  old 
life  and  to  establish  habits  in  harmony  with  the  new  ideal, 
which  is  prompted  by  the  sense  of  incompleteness  and  the 
desire  for  self-perfection  and  corresponding  self-expression 
in  service  to  God  and  fellow  men,  follows  the  same  prin¬ 
ciples  of  the  pain  of  reconstruction  and  the  sense  of  sin, 
discussed  in  the  experiences  of  gradual  development, 
preceding  conversion,  but  the  feeling  is  more  intense  as 
the  vision  of  the  ideal  is  clarified — that  is,  the  better  one 
comes  to  know  Christ,  the  deeper  is  the  pain  resulting 
from  conscious  disobedience  and  sense  of  incompleteness. 
These  experiences  lead  up  gradually  to  the  deeper  awaken¬ 
ing  and  fuller  experiences  of  adult  life. 

The  fact  of  normal  experiences,  following 
eS5 during”"  conversion  during  adult  life,  implies  that 
adult  hfe  conversion  occurred  at  the  most  natural  time — 


210 


PEDAGOGICS  OF  JESUS 


in  early  adolescence — and  that  during  this  age  the  normal 
struggle  and  gradual  functioning  of  the  new  ideal  resulted 
in  normal  reconstruction.  And  again  it  is  our  purpose  to 
consider  only  those  experiences  which  reveal  the  suffering 
of  development  or  salvation.  So  far  as  the  functioning 
of  the  new  life  forces  have  become  habitual  and  easy  the 
feelings  are  the  contrary  of  the  sense  of  sin  and  incom¬ 
pleteness,  or,  they  are  those  of  peace,  joy,  ecstacy,  exalta¬ 
tion,  etc.  But,  on  the  other  hand,  when  the  individual 
contemplates  the  divine  attributes  in  comparison  with 
his  own  attainments,  the  experiences  of  humility  and 
yearning  for  the  fuller  life  predominates,  and  the  mental 
pain  of  these  reflections  impels  to  the  fuller  consecration 
and  more  practical  service  which  fills  with  the  more  con¬ 
stant  assurances  of  faith — divine  companionship,  oneness 
with  God,  and  the  sufficiency  and  blessedness  of  righteous 
character.  Dr.  Starbuck,  in  his  discussion  of  the  motives 
and  purposes  of  adult  life,  says:  “His  most  prominent 
motive  is  to  live  in  the  lives  of  other  persons,  and  to  lose 
his  life  in  love  and  service,  in  unison  with  God.”  To 
the  extent  that  he  discovers  that  his  activities  are  un¬ 
successful  in  his  efforts  to  realize  this  ideal  his  feelings  are 
painful.  Dr.  Ames  said:  “Feeling  discloses  the  harmony 
or  discord  of  movement  and  properly  tends  to  facilitate 
pleasurable  and  to  inhibit  painful  movements.”  He  also 
said:  “Disagreeable  feelings  accompany  inhibiting,  dis¬ 
integrating,  unsuccessful  experiences.” 

Sanctification  The  experience  of  sanctification  is  a  sense 
of  right  attitude  toward  God  and  man,  fully 
realized.  The  sense  of  oneness  with  God  is  consciousness 
of  sufficiency  of  character,  measured  by  the  new  ideal. 


SALVATION  BY  SUFFERING 


211 


revealed  by  the  Father,  Son,  and  Holy  Spirit,  while  the 
included  righteousness  is  consciousness  of  consistent  ex¬ 
pression,  with  the  passive  experience,  toward  men.  The 
testimony  of  different  persons  who  have  claimed  this 
experience  seems  to  justify  both  claims,  by  some  persons, 
that  it  is  attained  by  gradual  growth,  and,  by  others,  that 
it  is  an  instantaneous  effect.  And  while,  according  to  the 
testimony,  it  more  commonly  follows  the  crisis  of  con¬ 
version,  it  is  also  claimed  by  persons  who  never  experienced 
this  crisis  in  religious  awakening,  developing  gradually 
from  childhood.  And  again,  others  seem  to  have  passed 
through  all  the  experiences,  leading  to  sanctification  and 
to  be  living  in  harmony  with  this  ideal  who  do  not  claim 
the  experience.  But,  whatever  the  cause  of  these  differ¬ 
ences,  it  seems  clear  that  the  psychalgia  which  precedes 
it  is  a  normal  experience,  and  that  the  attitude  and  the 
effect  to  be  maintained  requires  constant  effort.  The 
mental  pain  which  leads  to  it  is  closely  akin  to  that  which 
precedes  conversion,  the  only  apparent  differences  being 
that  of  degree  and  that  the  struggle  preceding  sanctifica¬ 
tion  is  a  sense  of  imperfection  instead  of  the  sense  of  sin. 
Starbuck  says:  “Interpreted  from  the  psychological  point 
of  view,  the  whole  struggle  after  conversion, 
grows  out  of  the  conflict  between  an  old  habitual  life  and  a 
new  set  of  functionings  which  have  not  yet  become  well 
established  in  the  nervous  mechanism.  The  new  set  of 
activities  are  those  connected  with  the  association  centres 
in  the  brain,  and  correspond  to  spiritual  insight.  The 
old  habitual  activities  are  those  which  constitute  the  lower, 
reflex,  sensuous  arcs  in  the  nervous  structure;  they  have 
been  ingrained  during  all  the  preceding  years  into  its 


212 


PEDAGOGICS  OF  JESUS 


tissue.  Not  until  adolescence  are  the  higher  psychic 
powers  aroused  in  earnest — the  function  of  conversion 
is  to  set  them  going  for  religious  ends.  The  person,  to 
be  sure,  has  acted  as  if  he  were  a  spiritual  being;  but  in  so 
far  as  there  has  been  self-direction,  the  lower  centres  have 
been  organized  simply  within  their  own  sphere,  they  have 
been  a  law  to  themselves.  But  now  after  the  higher 
centres  are  awakened,  after  the  person  in  conversion  has 
accepted  the  spiritual  life  as  his  own,  those  activities 
remain  a  law  in  one’s  members  which  war  against  the 
higher.  Sanctification  is  a  fresh  affirmation,  when  the 
new  life  has  become  established,  that  the  old  does  not 
exist.  ” 

So  far  we  have  emphasized  the  scientific  background 
which  brings  out  the  meaning  of  the  Savior’s  life  and 
teaching  which  is  the  climax  in  the  revelation  of  salvation 
by  the  suffering  of  sacrifice  and  death  and  the  birth  pains 
of  a  new  spiritual  life,  leading  to  transfiguration  and 
eternal  glorification. 

Necessity  for  The  life  and  death  of  Jesus  was  in  perfect 
and  deathns  unity  with  the  principles  of  renewed  life  and 
growth  by  suffering  and  death.  He  sacrificed 
to  bridge  for  man  in  the  application  of  these  principles  in 
the  spiritual  kingdom  where  man  was  too  much  weakened 
to  go  alone.  He  came  to  do  for  man  what  the  law  could 
not  do,  wherein  it  was  weak.  Man  could  not  pay  the 
death  penalty  for  sin  and  still  live.  He  knew  not  the 
law  of  the  Spirit,  and  was  controlled  by  the  law  of  the 
flesh.  Jesus  revealed  the  mind  of  the  Spirit,  condemned 
sin  in  the  flesh,  and  made  it  possible  for  the  requirement 
of  the  law  to  be  fulfilled  in  man  and  at  the  same  time 


SALVATION  BY  SUFFERING 


213 

ministered  to  him  the  higher  life.  Through  the  strength 
of  Christ,  death  to  the  mind  of  the  flesh,  or  death  of  the 
sinful  self  not  only  satisfies  the  demand  of  the  law  but  also 
gives  the  mind  of  Christ  and  so  releases  from  the  law  of 
sin  and  death  and  reinstates  under  the  law  of  the  Spirit 
which  is  life  and  peace  (Rom.  8:1-10).  His  suffering  and 
death  was  the  divine  plan  of  the  ages  for  man’s  regenera¬ 
tion  by  fellowship  with  him  (Rev.  13:8).  Men,  after 
beholding  him  as  the  Lamb  of  God  (John  1:29),  and 
getting  his  spirit  as  the  Son  of  God,  are,  likewise,  to  be 
sent  forth  as  sheep  in  the  midst  of  wolves  (Matt.  10:16). 
So  by  virtue  of  his  sacrifice  and  death,  because  death  was 
not  fatal  to  his  life,  and  because  he  lives,  man  may  live 
also  by  passive  and  active  fellowship  with  him,  thereby 
being  lifted  in  the  divine  plan  above  the  natural  to  the 
realm  of  the  supernatural  by  the  strength  of  his  elder 
brother  and  Redeemer.  He  is  man’s  only  hope  of  salva¬ 
tion  from  sin  (Acts  4:12)  ;  and  his  mission  could  be  com¬ 
pleted  only  by  suffering  and  death;  for  “apart  from  shed¬ 
ding  of  blood  there  is  no  remission  .  .  .  but  now  once 

at  the  end  of  the  ages  hath  he  been  manifested  to  put  away 
sin  by  the  sacrifice  of  himself”  (Heb.  9:22-26). 

Jesus  taught  the  meaning  of  his  suffering  and  death  in 
the  conversation  with  his  interested  but  discouraged 
followers  on  the  road  to  Emmaus  after  his  resurrection. 
In  answer  to  their  troubled  reasoning  concerning  the  things 
that  had  happened  him,  he  questioned  them  concerning  the 
necessity  of  his  suffering.  “Behooved  it  not  the  Christ 
to  suffer  these  things,  and  to  enter  into  his  glory?”  (Luke 
24:26).  He  thus  taught  them  that  the  only  way  to  his 
glory  was  the  way  of  suffering  and  death.  He  then  re- 


214 


PEDAGOGICS  OF  JESUS 


minded  them  of  prophecy  and  promises  and  of  what  he 
had  before  told  them,  saying,  “Thus  it  is  written,  that  the 
Christ  should  suffer,  and  rise  again  from  the  dead  the  third 
day;  and  that  repentance  and  remission  of  sins  should  be 
preached  in  his  name  unto  all  nations”  (v.  46).  He  thus 
taught  the  necessity  of  his  suffering  and  death  in  order 
that  men  might  suffer  repentance  unto  remission  of  sins 
in  his  name.  It  was  essential  to  meet  the  demands  of 
justice  and  of  mercy.  While  it  measured  God’s  hatred 
of  sin,  it  also  magnified  his  love  for  the  sinner.  It  was  his 
suffering  and  death  which  paid  the  debt  and  gave  credit 
in  his  name  to  the  debtor  who  may  settle  the  account  with 
him  for  just  what  he  has  with  which  to  pay. 

Extent  of  his  The  suffering  of  Jesus  was  co-extensive 
suffering  with  the  effects  of  man’s  sin.  It  extended 

to  every  faculty  of  his  humanity — physical  and  spiritual. 
Isaiah  describes  something  of  the  nature  and  extent  of 
his  suffering:  “I  gave  my  back  to  the  smiters,  and  my 
cheeks  to  them  that  plucked  off  the  hair;  I  hid  not  my  face 
from  shame  and  spitting”  (50:6).  Oh,  the  shame  of  the 
smiting,  the  plucking,  and  the  spitting!  How  his  sensitive 
nerves  and  gentle  spirit  must  have  suffered  under  such 
undeserved  cruelty!  And  again:  “By  oppression  and 
judgment  he  was  taken  away  .  .  .  and  they  made 

his  grave  with  the  wicked  .  .  .  although  he  had 

done  no  violence  .  .  Yet  it  pleased  Jehovah  to 

bruise  him;  he  hath  put  him  to  grief :  when  thou  shalt  make 
his  soul  an  offering  for  sin  ...  he  shall  see  of  the 
travail  of  his  soul,  and  shall  be  satisfied”  (53:8-11).  The 
extreme  agony  of  soul  here  described  was  being  ex¬ 
perienced,  when  in  the  Garden,  Jesus  sweat  “as  it  were 


215 


SALVATION  BY  SUFFERING 

*  •» 

great  drops  of  blood”  (Luke  22:44),  and  said,  “My  soul 
is  exceeding  sorrowful,  even  unto  death”  (Matt.  26:38), 
and  prayed,  “My  Father,  if  it  be  possible,  let  this  cup 
pass  away  from  me:  nevertheless,  not  as  I  will,  but  as 
thou  wilt”  (v.39). 

Power  of  his  The  word  of  the  cross  of  Christ  is  the  power 
deathmg  and  °f  God  unto  those  who  are  saved  (I  Cor.  1 :18) 
and  even  the  angels  desire  to  look  into  the 
meaning  of  the  sufferings  of  Christ  and  the  glories  to  follow 
them  (I  Peter  1:11-12).  Jesus  said:  “And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  men  unto  myself”  (John 
12:32).  The  cross  was  the  doorway  to  his  glory,  and  it 
was  his  power  with  the  heavenly  Father  and  with  men. 
His  suffering  and  death  was  the  prelude  of  an  empty  tomb, 
of  an  ascended  and  highly  exalted  Savior,  giving  him  a 
name  above  every  other,  both  in  heaven  and  in  earth,  to 
whom  every  knee  should  bow,  and  whom  every  tongue 
should  confess  Lord,  to  the  glory  of  God  the  Father 
(Phil.  2:7-11).  The  cross  is  the  point  of  attack  with  the 
Father  for  men,  and  it  is  the  cleft  in  the  Rock  to  which 
converts,  as  clouds  of  doves,  are  drawn,  and  to  which  they 
fly  to  find  food,  and  rest,  and  shelter  from  the  wintry 
blast  (Isa.  60:8).  It  is  the  strongest  command  of  man’s 
love  and  obedience,  of  his  sacrifice  and  service,  with  the 
assurance  of  victory  in  his  name  in  the  final  exchange 
of  suffering  for  joy  and  peace,  of  death  for  life.  The 
drawing  power  of  the  cross  is  strikingly  illustrated  by  the 
continual  observance  for  nearly  two  thousand  years  of 
the  memorial  of  the  Lord’s  Supper,  inaugurated  by  the 
Savior.  He  said:  “With  desire  I  have  desired  to  eat  this 
passover  with  you  before  I  suffer  .  .  .  This  is  my 


216 


PEDAGOGICS  OF  JESUS 


body  which  is  given  for  you:  this  do  in  remembrance  of 
me  .  .  .  This  cup  is  the  new  covenant  in  my  blood, 

even  that  which  is  poured  out  for  you”  (Luke  22:15-20). 
This  wras  an  appeal  to  the  almost  instinctive  tendency  of 
human  nature  in  the  presence  of  great  heroism  to  embody 
their  gratitude  in  some  lasting  memorial,  and  the  hearty 
response  which  it  has  received  places  the  event  in  its  true 
light  from  a  practical  point  of  view.  In  all  these  centuries 
past  the  heroic  in  Christian  character  has  been  stimulated 
by  this  event  of  the  ages  from  the  maximum  of  the  suffering 
of  martyrdom  and  the  minimum  of  mutual  serviceableness 
on  and  up  toward  the  happy  extreme  of  perfected  recipro¬ 
cal  serviceableness  and  the  consequent  reduction  of 
individual  suffering. 

Fellowship  Fellowship  with  Christ  in  suffering  is  a 

suffering1  m  condition  of  discipleship.  He  who  wrould  be 
a  follower  of  Jesus  must  interpret  and  be  born 
of  his  spirit — the  spirit  which  gave  him  courage  and 
strength  to  endure  the  suffering  of  the  cross,  to  lighten 
another’s  woe.  It  is  the  personal  spirit  which  is  passively 
and  delicately  sensitive  to  all  suffering,  which  is  eagerly 
and  constantly  active  in  its  efforts  to  relieve  it,  and  which 
experiences  deepest,  sweetest  joy,  gathers  inspiration 
and  develops  strength  to  endure  with  every  victory  won 
It  is  the  spirit  of  complete  surrender  to  him  both  actively 
and  passively.  The  body  is  brought  under  subjection  to 
this  law  of  the  spirit  of  sacrifice  and  service,  though  it  be 
painful  to  endure  and  directed  toward  another’s  weal. 
Wiclif  said,  “This  flesh  serves  to  the  soul,  suffering  as  it 
should  suffer,  and  doing  as  it  should  do,  when  it  is  taught 
well  of  the  soul.”  Though  necessarily  less  intensive, 


SALVATION  BY  SUFFERING 


217 


fellowship  with  Christ  in  suffering  means  that  the  suffering 
of  his  followers  is  co-extensive  with  his  own;  for  it  was  all 
for  man  that  Christ  Jesus  suffered,  and  to  follow  him  for 
strength  in  all  his  weakened  powers —  on  account  of  which 
Jesus  suffered  so  extensively — man  must  be  exercised  in 
all,  not  to  pay  the  penalty  which  Jesus  paid,  not  for  the 
smart  of  pain,  but  for  the  healing  which  it  brings.  Jesus 
is  the  remedy  for  all  the  effects  of  sin,  and  he  must  be 
wholly  and  practically  applied,  in  his  thinking,  feeling, 
and  willing.  The  more  willing  one  is  to  suffer  pain  for 
another’s  joy,  the  less  cause  there  is  for  suffering.  Milton 
said,  ‘‘Fellowship  in  pain  divides  not  smart.” 

Paul’s  testi-  Paul,  who  knew  from  experience  much  of 
mony  suffering  in  its  various  shades  of  meaning,  as 

it  applies  to  the  sinner  in  its  purifying  and  developmental 
effects,  spoke  emphatically  concerning  the  spirit’s  inter¬ 
pretation  of  these  things  of  Christ  to  him.  We  will  notice 
only  a  few  statements.  He  said:  “The  spirit  himself 
beareth  witness  with  our  spirit  that  we  are  children  of 
God:  and  if  children,  then  heirs;  heirs  of  God,  and  joint- 
heirs  with  Christ;  if  so  be  that  we  suffer  with  him,  that 
we  may  be  also  glorified  with  him”  (Rom.  8:16-17). 
Again,  he  says,  “I  count  all  things  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord:  for  whom  I 
suffered  the  loss  of  all  things,  and  do  count  them  but 
refuse,  that  I  may  gain  Christ  .  .  .  that  I  may 

know  him,  and  the  power  of  his  resurrection,  and  the 
fellowship  of  his  sufferings,  becoming  conformed  unto  his 
death;  if  by  any  means  I  may  attain  unto  the  resurrection 
from  the  dead”  (Phil.  3:8-11).  By  these  statements  he 
teaches  that  fellowship  with  Christ  in  suffering  is  a  con- 


PEDAGOGICS  OF  JESUS 


218 

dition  of  sonship  (Heb.  12:8),  and  glorification  with  him, 
and  that  glorification  is  a  condition  of  joint  inheritance 
with  him;  that  sacrifice  is  a  condition  of  knowing  Christ, 
and  that  knowing  him  is  a  condition  of  gaining  him;  that 
willingness  to  submit  to  any  means  of  attaining  unto  the 
resurrection  from  the  dead,  or  suffering  and  death  to  the 
things  of  the  world  is  a  condition  of  knowing  the  power  of 
the  resurrection.  And  again,  he  says,  “  I  reckon  that  the 
sufferings  of -this  present  time  are  not  worthy  to  be  com¬ 
pared  with  the  glory  which  shall  be  revealed  to  us-ward” 
(Rom.  8:18). 

His  picture  of  suffering  love  in  this  present  age  is  a 
dark  one,  but  it  is  not  worthy  to  be  compared  with  the 
glory  that  is  to  be  revealed  by  it  (II  Cor.  1:5-7).  The 
night  reveals  worlds  and  beauties  which  the  day  never 
discloses.  So  the  suffering  soul — the  mind  and  heart 
struggling  for  growth — glorifies  human  character.  The 
scars  on  the  soul,  and  the  consequent  weakness,  anxiety, 
fears,  and  failures,  by  the  struggles  of  this  age,  are  healed 
and  overcome  through  him  who  loved  us.  The  tears  and 
bleeding  heart  for  another’s  woe — for  unconcerned  sinners 
and  unfaithful  friends — is  the  Christian’s  Gethsemane  or 
course  of  grace  which  prepares  for  the  dainties  of  eternal 
glory.  The  first  is  the  bloom,  the  second  is  the  fruit.  It 
is  the  glory  of  success  in  the  flight  for  purity — the  exchange 
of  the  desert  for  a  paradise,  thorns  for  the  tree  of  life, 
stained  robes  for  a  white  garment.  Ah,  it  is  the  weary 
soldier  returning  from  the  field  of  battle  with  the  victor’s 
crown — a  fatigued  traveller  passing  the  perils  of  his  journey 
with  home  in  view !  Ah,  it  is  the  shepherd  returning  from 
the  mountain  peak,  tired  and  foot-sore,  but  rejoicing  with 


SALVATION  BY  SUFFERING 


219 


the  wounded  lamb  on  his  shoulder,  in  sight  of  the  fold! 

It  is  not  enough  that  God’s  children,  redeemed  by  the 
blood  of  Jesus,  should  be  influenced  by  his  suffering,  but 
they  must  themselves  endure  suffering  to  prepare  them  for 
the  greater  endurance — to  give  them  strength  for  the  glory 
of  victory.  Rambach  said,  “We  are  not  yet  mature  for 
sufferings,  while  allowed  to  stand  at  a  distance  and  view 
the  sufferings  of  others,”  St.  Augustine  said,  “God  mingles 
the  bitter  with  the  sweet  in  this  life,  to  set  us  seeking 
another  life  where  there  shall  be  sweet  alone,”  Wesley 
said,  “One  of  the  greatest  evidences  of  God’s  love  for  those 
that  love  him,  is  to  send  them  afflictions,  with  grace  to 
bear  them,”  and  St.  Ambrose  said,  “The  mother  makes 
a  pretence  of  casting  to  the  ground  the  dear  child  in  her 
arms,  so  that  the  child  may  cling  more  closely  to  her.” 
Thus  life’s  difficulties — the  struggles,  the  temptations, 
the  aches,  the  sorrows,  and  all — are  seen  to  be  but  God’s 
command  of  man’s  strength.  It  is  the  conquest  for  truth 
and  the  development  of  strength  to  live  it — the  fight  of 
faith  for  personal  salvation. 

Christ’s  words  The  beatitudes  described  in  the  Sermon  on 
denc^nal  evl"  the  Mount  (Matt.  5),  both  the  passive 
qualities  and  the  social  characteristics,  are 
conditioned  on  humility  and  suffering.  They  are  the 
blessed  because  they  are  “the  poor  in  spirit”  (v.  3),  “they 
that  mourn”  (v.  4),  “the  meek”  (v.  5),  “they  that  hunger 
and  thirst  after  righteousness”  (v.  6),  “the  merciful” 
(v.  7),  “the  pure  in  heart”  (v.  8),  “the  peacemakers” 
(v.  9),  and  ‘‘they  that  have  been  persecuted  for  righteous¬ 
ness’  sake”  (v.  10).  Listen  to  Jesus’  words  of  encourage¬ 
ment  to  the  patient  man  sick  of  the  palsy,  for  whom  faith 


PEDAGOGICS  OF  JESUS 


220 

was  suffering,  “Son,  be  of  good  cheer;  thy  sins  are 
forgiven”  (Matt.  9:2).  In  reference  to  this  passage, 
Bonaventure  said,  “Never  in  the  whole  Gospel  do  we 
read  of  any  of  the  apostles  to  be  called  ‘Son,’  like  as 
this  sick  of  the  palsy  was,  so  grateful  to  God  is  sickness 
and  poverty  when  sustained  with  patience.”  To  the 
twelve  apostles  he  said,  “Behold  I  send  you  forth  as 
sheep  in  the  midst  of  wolves:  be  ye  therefore  wise  as 
serpents  and  harmless  as  doves”  (Matt.  10:16).  And 
again,  he  said  unto  them,  “  He  that  doth  not  take  his  cross 
and  follow  after  me,  is  not  worthy  of  me.  He  that 
findeth  his  life  shall  lose  it;  and  he  that  loseth  his  life  for 
my  sake  shall  find  it”  (vs.  38,  39).  Soon  after  this,  John 
having  been  thrown  into  prison,  Jesus  sent  him  the 
message,  “the  blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf  hear,  and  the 
dead  are  raised  up,  and  the  poor  have  good  tidings  preached 
to  them  ”  (Matt.  11 :5,  6).  Then  turning  to  the  multitudes, 
he  commended  John  in  stronger  terms  than  he  had  occasion 
to  do  prior  to  his  imprisonment  (vs.  7-10).  After  teaching 
them  some  lessons  of  human  responsibility  and  of  his  glory 
and  greatness,  he  turned  to  his  duty,  as  man’s  friend  and 
Savior,  appealing  to  all  those,  tired  in  body  or  burdened 
in  spirit,  to  come  unto  him  and  put  on  his  yoke  as  a  means 
of  rest  (vs.  28,  29).  More  directly  to  the  point,  he  said: 
“This  is  my  commandment  that  ye  love  one  another, 
even  as  I  have  loved  you.  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his  friends.  Ye 
are  my  friends,  if  ye  do  the  things  I  commanded  you” 
(John  15:12-14).  This  is  strong  language  and  teaches 
unmistakably  the  Savior’s  desire  for  man’s  fellowship 


SALVATION  BY  SUFFERING 


221 


with  him  in  suffering,  the  highest  expression  of  it,  and  how 
it  is  to  be  exercised  for  individual  development  or  salvation. 
He  asserts  that  man’s  highest  expression  of  love  is  to  lay 
down  his  life  for  his  friends.  To  be  the  friend  of  Jesus, 
man  must  be  willing  to  give  his  life  for  him;  for  he  has  also 
commanded  the  greatest  love  to  God.  Therefore  he  re¬ 
gards  the  expression  of  love  to  one  another  as  done  unto 
himself.  So  fellowship  with  one  another  in  suffering, 
Jesus  considers  as  fellowship  with  himself  in  his  suffering 
for  man;  for  he  says,  “Ye  are  my  friends,  if  ye  do  the 
things  I  commanded  you,”  in  connection  with  the  state¬ 
ment,  “This  is  my  commandment  that  ye  love  one  another, 
even  as  I  have  loved  you.”  If  Jesus  had  said  nothing 
more  on  this  subject,  it  would  be  sufficient  to  reveal  how 
impossible  it  is  to  please  him  without  giving  the  life  to  one 
another  in  reciprocal  service  to  relieve  the  suffering  of 
those  in  need.  Mutual  love  compels  this  active  attitude. 
The  passive  quality  of  regenerated  character  is  sensitive 
to  every  touch  of  human  suffering,  whether  physical  or 
spiritual,  whether  for  want  of  temporal  or  eternal  good, 
and  dies  daily  that  it  may  live  the  more  abundant  life. 


CHAPTER  XIV 


Salvation  By  Service 


The  meaning 


Salvation  through  service  emphasizes  the 
social  nature  and  the  social  need  of  the  in¬ 
dividual  in  order  to  attain  to  highest  self-realization.  It 
suggests  the  fact  that  man  was  fashioned  in  creation  in 
relation  to  all  material  and  immaterial  being,  and  especial¬ 
ly  to  other  human  beings,  and  that  only  in  this  unity  and 
development  of  the  organism  can  the  possibilities  of  the 
individuals  be  realized.  No  man  liveth  to  himself.  In 
fact  no  man  can  live  to  himself.  The  social  organism  is 
composed  of  personalities;  and  it  is  no  less  true  that 
personality  is  a  social  product.  Mutual  dependence  and 
serviceableness  is  a  law  of  life,  and  only  as  the  individual 
reciprocates  the  service  of  society  can  he  enjoy  the  reflex 
benefits  of  right  self-activity  and  the  direct  benefits  of  the 
action  of  the  healthiest  possible  social  organism. 

Unity  of  ail  The  unity  and  dependence  of  all  being  is 

being  everywhere  manifest.  Even  in  inorganic  na¬ 

ture,  there  is  the  law  of  universal  influence  of  relationship 
which  is  constantly  effective  for  the  good  of  man.  I  refer, 
in  part,  to  the  constant  and  universal  force  which  ascends 
to  highest  heaven  and  descends  to  lowest  depths,  which 
interpenetrates  the  substance  of  all  material  being — 
gravitation — which  is  a  mighty  master-builder,  binding 
together  smallest  particles  and  most  stupendous  worlds. 
The  potencies  of  matter  may  be  directed — we  may  shut 


SALVATION  BY  SERVICE 


223 


out  light,  we  may  shut  out  heat,  but  we  can  never  shut 
out  the  power  of  gravitation.  Its  law  is  universal  and 
constant,  and  every  particle  of  matter  in  the  universe  is 
obedient.  “Every  particle  of  matter  attracts  every  other 
particle  directly  in  proportion  to  its  mass.”  To  preserve 
the  earth  a  sphere  and  to  make  it  fulfill  the  design  of  its 
existence,  every  atom  must  serve  this  law  of  right  relation 
and  influence  between  all  the  parts  of  the  inorganic  whole. 
Energized  This  reciprocity  at  the  base  of  unorganized 

change and  matter  is  essential  to  the  higher  action  of 

matter  energized.  Every  energy  in  the  mate¬ 
rial  universe,  real  as  matter  itself  produces  changes,  made 
possible  by  that  which  went  before  it,  the  service  of 
natural  law,  and  the  unity  of  all  obedient  being.  That 
wise  direction  of  the  potency  of  matter  “which  moulds  a 
tear  and  bids  it  trickle  from  its  source,  that  law  preserves 
the  earth  a  sphere  and  guides  the  planets  in  their  course.  ” 

organized  and  Energized  matter  precedes  and  is  character- 
vitalized  mat-  jg£-c  0£  mat£er  organized  and  vitalized.  Life 

is  associated  only  with  organic  matter,  and 
organic  matter  is  energized.  Life  begins  only  in  the 
presence  of  contraction,  sensation,  and  assimilation — all 
of  which  are  accompanied  by  heat,  electric  power  and 
motion. 


Intellect,  moral 
being,  and 
spiritual  life 


At  the  next  step  upward,  man  is  endowed 
with  intellect  and  moral  being,  and,  finally, 
the  incarnate  God  comes  that  man  through 


a  material  creation  may  climb  to  God  and  inherit  spiritual 
and  eternal  life. 


Unity  and  ser¬ 
vice 


There  is  this  evident  unity  of  all  being, 
vital  relationship  between  the  larger  units  of 


224 


PEDAGOGICS  OF  JESUS 


Heavens,  earth 
and  ocean 


it  and  necessary  serviceableness,  mutual  throughout,  for 
the  realization  of  the  divine  plan  in  the  elevation  of  man 
to  the  plane  of  the  divine. 

The  heavens,  earth  and  ocean  are  closely 
related  and  mutually  dependent.  Each  can 
be  understood  only  in  its  relation  to  the  other  parts.  The 
stellar  universe,  the  sun  and  moon,  the  land  and  sea  are 
what  they  are  singly  because  of  the  whole.  The  ocean 
without  the  land,  the  earth  without  the  heavens,  are 
conditions,  by  man,  unthinkable.  With  any  part  missing, 
the  balance  would  be  disturbed,  and  the  design  and  phe¬ 
nomena  of  nature  would  sink  into  chaos. 

Smaller  wholes  Beginning  with  some  smaller  wholes,  let  us, 
by  analysis,  discover  some  more  readily  ap¬ 
parent  relations  and  reciprocal  service  in  harmony  with 
the  universal  law,  that  we  may  better  understand  the  re¬ 
lations  of  men  in  the  spiritual  kingdom  and  mutual  duty 
of  each  to  each,  of  each  to  all,  and  of  all  to  each,  in  the 
service  of  the  law  of  the  life  of  love. 

Mineral  and  The  mineral  and  vegetable  kingdoms  are 
domsable  kmg~  reciprocal  in  their  action.  Vegetation  is  de¬ 
pendent  upon  fertility  of  the  soil,  atmospheric 
conditions,  and  other  elements  and  forces  of  inorganic 
nature  for  its  life  and  productiveness;  and  the  nature  of  the 
vegetation  of  a  particular  locality  modifies  the  fertility 
of  the  soil  and  the  influence  of  the  potencies  of  matter 
producing  it.  Here  as  elsewhere  in  the  divine  economy  is 
demonstrated  the  process  of  building  by  mutual  giving 
and  receiving.  The  means  of  change  in  material  nature 
everywhere  justifies  the  end  for  its  accomplishment.  No 
energy,  rightly  directed  is  ever  lost,  else  the  divine  re- 


SALVATION  BY  SERVICE 


225 


sources  would  become  exhausted  and  his  purpose  defeated. 
Animal  and  The  same  may  be  said  of  the  relations  be- 
domsable  kmg"  tween  the  animal  and  vegetable  kingdoms. 

These  are  complemental  to  each  other  in 
numerous  ways.  The  one  subsists  upon  the  other  and 
vice  versa.  The  plant  gives  itself  to  the  animal  for  food, 
the  animal  gives  of  itself  back  to  make  a  better  plant  and 
is  itself  made  better  still.  The  animal  gives  carbon  to  the 
plant  and  the  plant  gives  oxygen  to  the  animal,  and  each 
is  made  better  both  by  what  it  gives  and  receives. 

Kingdom  of  Now  let  us  consider  more  particularly  the 
lower  animals  re}ations  Gf  the  members  which  constitute  the 

kingdom  of  lower  animals.  Lyell  in  his  elements  of  geol¬ 
ogy  said  in  effect  that  the  entire  fauna  of  a  locality  will 
be  changed  by  the  introduction  of  a  single  species.  And 
it  seems  true  that  the  relative  numbers  of  each  and  that 
the  character  in  general  of  all  will  be  modified  by  a  single 
intruder.  For  instance,  if  the  newcomer  be  a  carnivorous 
animal  a  change  will  begin  in  the  reduction  of  the  weaker 
animals  on  which  it  preys,  and,  if  it  feeds  on  the  eggs  of 
other  animals,  there  will  be  born  fewer  oviparous  animals, 
and  there  will  result  a  smaller  supply  of  eggs  for  food, 
which  will  cause  a  change  in  the  nature  of  the  egg-eating 
animals,  and  so  on  indefinitely.  If,  on  the  other  hand, 
the  new  animal  subsist  on  animals  which  feed  on  eggs, 
larger  numbers  of  oviparous  animals  will  be  born,  sur¬ 
vive  and  exercise  influence.  Every  animal  is  affected  for 
good  or  bad  by  every  other  animal,  and  the  fittest  survive, 
and  develop  to  serve  the  end  of  all  being. 
a  community  of  We  will  analyze  a  smaller  whole — a  com¬ 
munity  of  fresh-water  sponges.  In  this  com- 


sponges 


226 


PEDAGOGICS  OF  JESUS 


munity,  city,  or  colony,  large  numbers  of  individuals,  each 
serving  the  law  of  its  own  being  by  serving  itself  and 
serving  its  neighbors,  work  together  toward  a  common  end. 
The  work  of  each  is  individual  and  special  but  the  service 
of  all  is  mutual  and  essential,  not  only  to  individual  per¬ 
petuity  and  freedom  but  also  to  the  perfection  of  the  whole. 
One  is  a  manufacturer,  another,  a  builder,  another,  a  feeder, 
another,  a  sweeper,  another,  a  reproducer.  The  skeleton 
is  manufactured,  the  walls  are  builded,  the  food  is  swept 
in,  the  refuse  is  swept  out,  the  city  is  founded,  and  the 
interests  of  the  individuals,  whatever  their  various  func¬ 
tions  and  possibilities,  are  alike  conserved.  Whether  or 
not  the  facts  justify  the  scientific  conclusion  that  these 
various  cells  are  individual  animals,  which  retain  a  degree 
of  individuality  while  working  for  the  common  good  of  the 
organism  or  colony,  as  some  scientists  have  claimed,  the 
relations  sustained  and  the  mutual  and  reciprocal  service 
rendered  are  no  less  suggestive  and  instructive. 

The  aim  of  the  The  unity  extending  through  all  being  and 
human forande  the  mutual  serviceableness  of  all  its  parts  and 
itseaSompiish-  forces — suggested  by  these  facts  of  organic 
ment  and  inorganic  nature — are  an  introductory 

revelation  of  the  aim  of  the  divine  for  the 
human,  and  the  means  for  its  accomplishment.  It  reveals 
the  purpose  of  God  to  save  man  by  serving  him  and  by 
getting  a  higher  reciprocal  service  from  him.  By  salvation 
is  meant  the  realization  of  the  highest  possibility  for  man 
in  all  his  being — physical  and  spiritual,  human  and  divine. 
All  being  of  a  lower  order  than  man  with  its  laws  and 
changes  is  for  man’s  good — to  serve  his  needs  for  life  and 
growth.  And  all  being  of  a  higher  order  than  man  is  re- 


SALVATION  BY  SERVICE 


m 


lated  to  him  and  exercised  for  his  salvation.  The  facts 
also  preface  and  objectify  the  higher  order  of  relationships 
and  more  universal  dependence  between  the  members  of 
the  spiritual  kingdom — human  and  divine.  God  became 
incarnate  that  man  through  the  service  of  both  the  human 
and  the  divine  might  transcend  the  material  and  the 
human  to  the  realm  of  the  spiritual  and  the  divine.  Jesus 
said:  “As  thou  didst  send  me  into  the  world,  even  so  sent 
I  them  into  the  world.  And  for  their  sakes  I  sanctify 
myself,  that  they  themselves  may  also  be  sanctified  in  the 
truth.  Neither  for  these  do  I  pray,  but  for  them  also 
that  believe  on  me  through  their  word;  that  they  may  all 
be  one;  even  as  thou,  Father,  art  in  me,  and  I  in  thee,  that 
they  also  may  be  in  us:  that  the  world  may  believe  that 
thou  didst  send  me.”  Again,  he  said,  “he  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also;  and  greater 
works  than  these  shall  he  do;  because  I  go  unto  the  Father.” 
The  spiritual  In  these  quotations  we  have  a  statement  of 
kingdom  the  parts  and  forces  of  the  spiritual  kingdom, 

the  relation  of  these,  and  a  picture  of  its  extent  and  charac¬ 
ter,  the  end  to  be  achieved  and  the  means  and  method  of 
its  accomplishment.  The  parts  are  God  and  man.  The 
forces  are  purity  and  unity  of  mind  and  heart,  or  the  law 
of  mutual  and  reciprocal  love.  The  relation  is  that  of  the 
members  of  a  family.  Its  extent  is  the  world.  In  char¬ 
acter  it  is  spiritual  and  progressive.  The  end  to  be 
achieved  is  the  salvation  of  humanity — the  regeneration 
of  society.  The  means  is  personality — divine  and  human 
influence.  The  method  is  co-operation  in  service. 
Completion  of  The  kingdom  of  God,  begun  in  the  earth 
theaimgdom  and  to  be  perfected  in  the  world  to  come  is 


228 


PEDAGOGICS  OF  JESUS 


the  end  of  all  created  being.  It  is  the  center 
toward  which  all  material,  social,  and  spiritual  being 
point,  and  within  the  limits  of  which  all  being  is  to  be 
unified  for  the  good  and  glory  of  those  personalities  pro¬ 
duced  by  it  and  which  compose  it — man  and  God.  It  is 
the  highest  expression  of  God’s  creative  energy  in  providing 
for  the  material,  social,  and  spiritual  needs  of  men  for  the 
realization  of  their  largest  possibilities.  It  brings  nature, 
man,  and  God  into  such  close  relationship  and  endows  man 
with  such  power  as  makes  it  possible  for  him  to  subdue 
nature,  to  rise  above  it  and  become  like  the  divine  ideal — 
the  God-man. 

The  kingdom,  This  kingdom  which  all  lower  being  may  be 
an  organism  ma(je>  unconsciously  and  involuntarily,  to 

serve,  is  an  organism,  composed  of  divine  and  human 
personalities,  consciously  and  voluntarily  rendering  mutual 
and  reciprocal  service.  It  is  an  organism  in  which  God 
and  man  and  man  and  man  co-operate  to  the  advantage 
of  each  and  all.  It  brings  God  and  man  so  close  together 
that  whatever  is  the  most  humane  is  the  most  divine. 
“Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren, 
even  these  least,  ye  did  it  unto  me,”  the  judge  will  say 
in  the  last  day. 

Relation,  ser-  The  unity  between  the  human  and  the 
vice  and  life  divine  in  the  religious  organism  and  the  em¬ 
phasis  placed  upon  the  necessity  of  active  co-operation 
in  the  kingdom  lead  to  the  conclusion  that  religion  is  life — 
life  of  right  relationships  and  right  activities.  The  facts 
also  lead  to  the  conclusion  that  Christianity  is  a  social 
religion,  existing  in  embryo  in  the  nature  of  every  normal 
individual,  which,  under  right  influences  of  relationship, 


SALVATION  BY  SERVICE 


229 


will  develop  in  obedience  to  the  laws  of  the  life  of  the 
kingdom.  That  God  created  man  to  be  a  companion  for 
himself  is  evidence  of  God’s  social  nature,  as  well  as  it  is 
evidence  of  man’s  social  and  religious  nature;  for  God 
commands  unity  of  spirit  in  his  kingdom,  and  it  would  not 
be  like  the  divine  to  make  it  more  difficult  than  necessary 
to  harmonize  with  his  commands.  The  same  truth,  to 
gether  with  the  fact  that  Christ  is  the  Son  of  God,  is  also 
evidence  that  Christianity  is  a  social  religion.  The  true 
religion,  coming  from  God,  must  be  in  harmony  with  the 
divine  nature,  the  life  of  Christ,  and  in  harmony  with 
man’s  normal  nature,  providing  for  his  needs  of  natural 
development  and  harmonious  living  in  the  kingdom.  The 
individual  is  as  much  a  product  of  the  organism  as  the 
organism  is  the  result  of  associated  and  related  personali¬ 
ties.  Bishop  Vincent  said:  “The  highest  and  best  art 
lies  in  the  development  of  personality — to  learn  when  to 
be  silent,  to  use  wit  and  humor,  to  withdraw  from  active 
communication  and  hold  communion  with  God.  .  . 

I  am  a  great  believer  in  the  Sabbath  but  I  believe  more 
in  a  Sabbath  seven  days  in  the  week,  making  sacred  every 
day  and  its  duties,  the  cellar  and  the  kitchen  as  well  as 
the  sanctuary.  It  is  high  art  to  be  cheerful,  to  show  a 
smiling  face,  to  have  self-possession  under  divine  guidance, 
to  follow  right  and  wide  reading,  to  be  helpful  in  society.  ” 

Relationships  What  are  the  relationships  in  the  heavenly 
m  the  kingdom  ^ngjomp  God  has  answered  this  question 

in  terms,  the  value  of  which  are  familiar  to  humanity. 
He  objectifies  the  spiritual  relations  of  the  kingdom  in  the 
figure  of  the  family — the  fatherhood  of  God  and  the 
brotherhood  of  man.  The  terms  which  we  use  to  express 


230 


PEDAGOGICS  OF  JESUS 


the  relations  and  duties  of  the  earthly,  divinely  appointed 
human  family  are  the  terms  which  God  has  employed  in 
the  scripture  to  express  our  relations  to  him  and  to  each 
other.  God  is  to  us  a  father  or  a  mother;  we  are  to  him 
sons  and  daughters;  and  we  are  to  each  other  brothers  and 
sisters.  So  this  figure  expresses  the  religious  relationships 
of  the  members  of  the  kingdom  of  God;  and,  if  rightly 
applied,  it  is  a  sure  test  in  determining  who  are  members 
of  this  family. 

Dynamics  of  the  The  dynamics  of  the  kingdom  is  unity  of 
kingdom  the  members  in  mind  and  heart  under  the  in¬ 
fluence  of  the  law  of  reciprocal  and  mutual  love.  Or  the 
kingdom  is  constituted  by  the  union  of  the  perfect  per¬ 
sonality  of  God  and  the  different  but  related  personalities 
of  men,  approaching  perfection — spiritual  symbiosis — 
under  the  potency  of  the  impelling  power  of  love.  God 
takes  man  into  companionship  with  himself,  not  to  enslave 
him  but  for  the  purpose  of  imparting  to  him  divine 
strength,  protection  and  freedom.  This  association  of 
man  with  God,  much  to  the  advantage  of  man,  finds  the 
origin  of  its  dynamics  in  the  meaning  of  the  Latin  words — 
com  and  fortis — from  which  comes  the  English  term,  com¬ 
forter,  to  represent  a  large  work  of  the  Holy  Spirit  for 
the  blessing  of  man.  These  words  signify  companionship 
with  strength.  So  the  potency  of  the  spiritual  kingdom 
is  the  strength  of  purity  and  love  of  God  which  directs 
man  upward  to  conscious  efficiency  and  power  of  charac¬ 
ter — the  noblest  and  grandest  of  God’s  work. 

Extent  and  The  kingdom,  in  its  ideal,  is  co-extensive 

the  kingdom  with  the  world  of  mankind.  In  reality,  it 

includes  only  those  who  enter  the  partnership 


SALVATION  BY  SERVICE 


231 


of  the  kingdom  and  are  governed  by  its  laws.  It  is  pro¬ 
gressive  both  in  extent  and  character.  The  field  of  activity 
and  possibility,  in  the  present  age,  is  the  entire  world, 
which  may  be  said  to  be  divided  into  two  hemispheres — 
the  kingdom  of  light  and  of  darkness,  or  the  old  society 
and  the  new.  The  difference  in  these  is  the  relation  of 
the  human  elements  to  the  divine,  and  to  each  other,  made 
different  by  voluntary  activity.  One  day,  the  poet, 
Tennyson,  in  company  with  a  friend,  paused  in  front  of  a 
window  to  view'  some  pictures.  This  friend  knowing 
Tennyson’s  admiration  for  Dante,  asked  him  what  there 
was  in  Dante’s  face  wdiich  was  absent  in  Goethe’s.  Tenny¬ 
son  at  once  replied,  “The  divine.”  The  presence  of  the 
divine  in  the  life  of  the  individual  characterizes  the  king¬ 
dom  of  light. 


Aim  in  the 
kingdom 


The  divine  aim  is  the  perfection  of  the  social 
organism — the  salvation  of  the  world,  now  in 
tv'o  kingdoms.  Or  the  regeneration  of  the  old  society 
and  the  extension  and  ultimate  perfection  of  the  new  is  the 
end  consciously  sought  in  the  kingdom  of  God.  The  aim 
of  the  kingdom  of  darkness  is  opposed  to  the  realization 
of  the  end  of  the  kingdom  of  light.  The  salvation  of  the 
world  means  universal  unification  of  purpose  and  general 
co-operation  in  the  world  organism  of  humanity  for  the 
realization  of  a  common  end.  To  bring  about  this  end  is 
the  burden  of  the  powers  of  light. 

Means  and  The  means  and  method  of  attaining  this 

method  end  -g  }}ase(i  on  the  nature  of  the  divine  and 

the  psychological  constitution  of  man.  If  we  separate 
the  means  and  the  method,  we  may  say  that  the  means 
which  God  employs  is  human  personality  or  character 


232 


PEDAGOGICS  OF  JESUS 


fashioned  after  the  nature  of  the  divine,  and  the  method  is 
the  development  of  the  God-given  possibility  of  self- 
realization  by  self-activity,  individual  service  to  other 
individuals,  and  the  service  of  the  redeemed  society  to  the 
world. 

What  is  spirit  Personality,  human  and  divine  in  co-opera- 
or  personality  tion>  the  spiritual  force  in  the  world,  which, 

alone  is  effective  in  the  regeneration  of  the  old  and  sinful 
society.  What  spirit  is  can  only  be  understood  in  terms 
of  its  own  self-consciousness,  of  gradually  developing 
power  to  feel,  think,  and  serve  the  law  of  life;  nor  defined, 
except  in  terms  of  freedom  in  its  activities  for  society. 
Personality,  though  it  servCs  society,  is  a  social  product — 
divine  and  human — and  is,  therefore,  a  debt  which  the 
individual  owes,  and  which  he  can  never  pay  except  by 
giving  it  back  in  service.  This  fact  has  been  expressed 
by  mothers  who  have  been  heard  to  say  to  their  children : 
“You  can  never  pay  for  your  raising  until  you  raise  a 
family  of  your  own.”  Jesus  said  men  save  their  life  by 
losing  it.  Man  is  in  debt  for  his  birth,  for  his  education, 
for  all,  and  God  has  made  it  possible  for  him  to  pay  by 
giving  all. 

Relation  of  Spirit  or  personality  is  so  far  above  the 

spiritual  and  material  that  reason  says  to  many  clear  and 
profound  thinkers  that  it  did  not  result  in  the 
natural  evolution  of  all  being,  but  that,  with  personality, 
a  new  creation  begins.  However  that  may  be,  it  is  clearly 
evident  that  the  Creator  closely  related  the  material  and 
the  spiritual,  giving  the  spiritual  the  power  of  dominion 
over  the  material,  and  the  stronger  spirit  influence  over 
the  weaker.  It  is  also  true  that  the  material,  though  far 


SALVATION  BY  SERVICE 


233 


removed  in  nature  from  the  spiritual,  is  connected  in  some 
real  way  to  the  spiritual  and  must  be  taken  into  account 
in  the  salvation  of  the  individual,  and  society.  Men  no 
longer  think  of  the  body  as  less  sacred  than  the  soul. 

Personality  Personality  is  not  the  body  but  the  body 
and  the  body  an  instmment  Gf  which  personality  makes 

use,  and  without  which  it  cannot  serve  as  a  means  of  sal¬ 
vation.  It  is  also  true  that  personality  is  modified  by 
the  condition  of  the  body.  Clearest  thinking,  purest 
emotions,  highest  service,  and  holiest  joys  are  seldom 
realized  in  a  weakened  body,  whether  by  disease,  insuf¬ 
ficient  food  and  clothing,  or  impaired  intellect  or  moral 
nature,  or  other  cause.  Hence  the  inconsistency  in  claims 
of  interest  in  men’s  souls  with  no  apparent  interest  in  the 
needs  of  their  bodies.  The  individual  must  be  saved  to 
save  society  that  society  may  encourage  the  fuller  salva¬ 
tion  of  the  individual.  Peabody  says:  “the  only  salvation 
Jesus  offers  is  through  saviors,  and  saviors  are  those  who 
have  sanctified  themselves  for  others’  sakes.  ” 

Social  service  Man  is  a  social  and  religious  being.  Chris- 
nature  °f  man  s  tianity  is  a  social  religion,  adapted  to  man’s 
needs  for  normal  religious  development.  Man 
can  be  developed  and  perfected  religiously  only  by  social 
service  the  same  as  he  can  be  developed  intellectually  and 
physically  only  by  suitable  activities  of  expression.  Self- 
sacrificing  Christian  service  is  a  law  of  life  in  the  kingdom 
of  God.  Without  expression,  which  purifies,  beautifies 
and  strengthens,  personality  loses  its  saving  influence  on 
the  world,  and  the  vitalizing  effects  of  highest  self-activity 
on  the  individual. 


234 


PEDAGOGICS  OF  JESUS 


Relation  be¬ 
tween  individ¬ 
ual  and  social 
regeneration 


individual. 


There  is  a  close  and  vital  relation  between 
individual  and  social  regeneration.  The  or¬ 
ganism  is  modified  by  each  individual  and 
the  resulting  society,  in  turn,  modifies  each 
Service  is  development  and  development  is 
service,  and  so  on  indefinitely.  Phillips  Brooks,  thinking 
along  this  line,  said:  “No  man  has  any  right  to  con¬ 
template  the  life  before  him,  no  man  has  any  right  to  be 
living  at  any  moment  of  his  life,  unless  he  knows  himself 
to  be  doing  all  that  he  can  to  develop  his  own  soul  and 
make  it  shine  with  its  peculiar  lustre  in  the  firmament  of 
existence.  And  no  man  has  a  right  to  be  living  at  any 
moment  unless  he  is  also  casting  himself  away  and  enter¬ 
ing  into  the  complete  and  devoted  service  of  his  fellow 
man.  In  order  to  cultivate  himself  more  completely,  the 
man  is  to  sacrifice  himself  more  completely.  In  order  to 
sacrifice  himself  more  completely,  he  is  to  cultivate  him¬ 
self  more  completely.  These  two  great  principles  of  ex¬ 
istence  will  only  come  into  harmony  with  one  another  in 
mutually  administering  to  one  another,  as  they  pour 
themselves  out  together  and  mingle  with  one  another, 
and  find  themeslves  a  part  of  the  great  plan  of  God.  ” 
Religion  is  reia-  Internal  and  external  Christianity — in- 
serviced  mutual  dividual  development  and  strength  of  char¬ 
acter  of  which  a  healthy  organism,  conducive 
to  individual  perfection,  must  consist — are  alike  dependent 
upon  mutual  and  reciprocal  service.  The  language  of 
saving  faith  is  the  language  of  relation  and  service,  drawn 
from  the  familiar  relations  and  activities  of  social  life  in 
every-day  experiences.  For  instance,  such  words  as,  love, 
peace,  and  obedience;  unity,  purity,  and  sympathy; 


SALVATION  BY  SERVICE 


235 


What  living 
faith  does 


fishers,  laborers,  workers,  and  servants;  visiting,  adminis¬ 
tering,  teaching  and  preaching.  These  words  suggest  the 
mutual  duties  of  the  citizens  of  the  kingdom,  the  activities 
of  the  faith  which  wTorks,  and  lives  because  it  works,  and 
saves  because  it  lives  and  works. 

A  living  faith,  which  works  by  love,  reaches 
down  to  the  lowly,  brings  good  cheer  to  the 
lonely,  entertains  strangers,  goes  on  rough  ways  to  assist 
the  weak,  places  shoes  on  the  bare  feet,  builds  fires  for 
shivering  children,  feeds  those  who  are  hungry,  legislates 
for  the  home,  helpless  women  and  children,  removes 
temptations  from  the  community,  mediates  and  arbi¬ 
trates  national  and  international  differences,  builds  public 
libraries,  hospitals,  asylums,  and  schools,  indulges  no 
luxuries  while  the  poor  lack  necessities.  It  dramatizes  in 
a  vital  sense  the  Christ  spirit  and  the  Christ  life,  who  went 
about  on  earth  doing  good,  leaving  at  last  the  cross  on 
which  he  died.  In  him  is  the  unity  of  the  physical  and 
spiritual,  the  human  and  the  divine.  He  is  the  ideal 
servant  of  the  world,  its  hope  of  regeneration,  of  perfected 
personality,  of  unity  with  no  discordant  forces,  of  salva¬ 
tion  by  mutual  service. 

We  have  discovered  constructive  forces  at 
work  in  nature  with  evidences  of  unity  and 
mutual  serviceableness  running  through  all,  producing 
changes  toward  the  fulfillment  of  a  glorious  prophetic  end. 
But  destructive  forces,  which  disturb  this  unity  and  delay 
the  realization  of  perfected  being,  are  no  less  in  evidence. 
The  discordant  or  destructive  forces  entered  with  the 
coming  of  free  human  personality,  with  man’s  unwilling¬ 
ness  to  serve  the  law  of  unity  of  the  spiritual  kingdom, 


Destructive 

disobedience 


236 


PEDAGOGICS  OF  JESUS 


God  in  being  means  unity,  perpetuity,  and  perfection 
but  man  fell  out  of  harmony  with  the  divine  plan  of  recip¬ 
rocal  service,  development  and  rest,  incurring  the  dis¬ 
pleasure  of  his  just  Creator,  and  loss  to  himself,  making 
suffering  and  death  facts  of  all  life,  and  sacrifice  as  well  as 
service  essential  to  man’s  restoration  and  salvation. 

Death  ministers  Nature  has  advanced  and  life  in  nature  has 
toiife  been  perpetuated  by  metabolism  or  by  pro¬ 

cesses  of  destruction  and  construction.  The  tearing  down 
and  building  up  processes  are  continually  going  on  in  the 
physical  organism  of  man — dead  cells  are  sacrificed  for 
new  ones.  In  the  vegetable  economy  also,  death  is  a  fact 
incident  to  renewed  life.  And  in  lower  forms  of  animal 
life,  outgrown  organs  are  sacrificed  for  those  of  more 
desirable  functioning.  Death  in  nature  ministers  to  life. 

It  is  also  everywhere  evident  in  organic 
nature  that  disuse  of  an  organ  causes  the 
inhibition  of  its  function  and  that  constant  use  is  essential 
to  normal  development  and  functioning.  The  eryonicus, 
for  instance,  a  member  of  the  lobster  family,  living  at  a 
depth  of  about  800  yards  in  the  ocean,  by  its  dark  life 
has  lost  the  power  of  vision,  the  organ  of  sight  having 
disappeared,  leaving  only  a  slight  depression  where  the 
eye-stalk  originally  grew. 

Social  and  re-  In  like  manner  the  instinctive  social  and 
require f  expres-  religious  faculties  of  personality  are  inhibiteP 
S10n  by  life  which  affords  no  opportunity  for  ex¬ 

pression  or  proper  functioning.  The  in¬ 
dividual  who  lives  in  the  kingdom  of  darkness,  rendering 
no  social  and  religious  service,  loses  moral  vision  and  the 
noble  faculties  with  which  God  endowed  him  are  inhibited 


Inhibition  by 
disuse 


SALVATION  BY  SERVICE 


237 


and  the  powers  of  discord  are  developed  in  opposition  to 
the  design  of  God  for  man,  necessitating  the  fullest  sacrifice 
and  service  to  bring  about  his  regeneration. 

The  supreme  The  supreme  sacrifice  was  made  for  sinful 
service6  and  man  by  the  Son  of  God.  Because  of  his  death, 
the  demand  for  human  sacrifice  is  decreasing 
to  the  extent  that  mutual  service  increases.  Service  now 
saves  the  life  of  the  mother  to  serve  the  child.  The  spirit 
of  service  prevents  the  sacrifice  of  life  in  warfare  and 
preserves  the  life  of  the  individual  for  service  to  society. 
The  sacrifice  and  service  of  Jesus  Christ  saves  man  from 
spiritual  death  and  keeps  him  saved  by  service  in  the 
spiritual  kingdom  for  continued  and  perfected  service  to 
the  world.  The  fuller  the  mutual  service,  the  less  the 
sacrifice  required.  The  giving  of  the  complete  life  of 
service  saves  from  the  sacrifice  of  eternal  life,  or  develops 
the  perfected  unity  of  life  where  no  loss  is  sustained,  and 
where  there  is  no  possibility  of  retrogression.  This  is 
salvation  by  service. 


CHAPTER  XV 


Salvation  by  Faith 


Faith  involves  the  whole  mental  life- 


General 

statement  rational,  emotional,  and  volitional,  or  intel¬ 
lect,  sensibility,  and  will.  It  is  a  relative  term.  Its 
strength  is  proportional  to  evidence  and  emotional  ex¬ 
perience,  and  it  is  completed  and  re-enforced  by  action. 
It  is  universal  in  application  to  all  successful  efforts,  in 
the  realization  of  ideals  by  interested  activity,  along  any 
line  whatsoever.  For  instance,  if  the  teacher  would  be 
successful,  he  must  be  interested  in  the  future  well-being 
of  the  child,  must  believe  in  the  possibilities  of  the  individ¬ 
ual  for  development,  and  must  have  confidence  in  his  own 
means  and  method  of  leading  to  the  desired  end;  and  the 
attitude  of  the  teacher  must  be  such,  and  that  which  he 
offers  so  related  to  the  natural  needs  and  interests  of  the 
student,  that  the  learner  believes  in  the  teacher.  These 
are  conditions  which  precede  and  lead  to  the  activity 
which  reaches  the  end.  Religious  faith,  or  the  faith  which 
saves  from  the  effects  of  sin,  involves  these  principles, 
but  the  ideals  which  the  individual  seeks  to  realize  are 
not  the  same,  but  are  the  demands  of  the  nature  for  the 
highest  self-realization.  There  is  present  in  every  child 
instinctive  religious  faith,  which  may  be  strengthened  by 
soul  nurture  or  right  education,  and  faith,  in  proportion 
to  its  strength,  prepares  for  service  and  all  necessary 
suffering  for  the  realization  of  the  religious  ideals.  So 

238 


SALVATION  BY  FAITH 


239 


it  is  evident  that  faith  is  essential,  even  from  the  scientific 
viewpoint,  to  salvation,  and  that  nurture  or  education, 
service  and  suffering  are  also  conditions  of  highest  self- 
realization.  Ames  said :  “  When  faith  is  examined  psycho¬ 
logically  and  compared  with  similar  phenomena  in  other 
than  religious  experiences,  it  is  found  to  correspond  with 
the  purposive  factor  in  activity.  It  may  be  said  that 
wherever  there  is  an  ideal  of  any  kind  there  is  faith.  This 
is  clear  and  obvious  in  so  far  as  ideals  are  conceived  dynam¬ 
ically.  An  ideal  is  an  end  of  action — that  is,  as  some¬ 
thing  desired,  something  for  whose  realization  effort  is 
confidently  put  forth — involves  faith.  .  .  .  Religious 

faith  is  differentiated  from  other  types  of  faith  simply  by 
the  ends  or  ideals  which  it  seeks.  Faith  in  ideals  which 
are  felt  to  be  the  highest,  the  most  valuable,  and  the  most 
essential,  is  religious  faith.  Religious  faith  is  therefore 
only  another  term  for  the  religious  consciousness  itself, 
since  that  consciousness  is  purposive  and  dynamic  and 
centers  in  supreme  ideal  values.”  And  Brooke  said: 
“Christian  faith  is  not  a  thing  apart  from  our  nature,  and 
impressed  upon  it  from  without;  it  is  the  expansion  of  an 
original  quality;  it  is  the  spiritualization  of  a  natural 
quality;  it  is  the  daily  faith  by  which  we  live  brought 
into  contact  with  the  highest  possible  subject  and  in  the 
contact  with  the  divine  made  divine.  So  glorified,  it 
overcomes  the  world.  But  even  unglorified,  it  has  this 
overcoming  power.  No  one  conquers  without  it.” 
instinctive  By  instinctive  faith  is  meant  simply  the 

endowment  of  the  individual  with  the  faculty 
and  power,  in  the  absence  of  other  evidence,  to  react 
unconsciously  to  divine  influences  and  the  tendency  toward 


240 


PEDAGOGICS  OF  JESUS 


conscious  and  voluntary  trust  in  God  to  the  limit  of  the 
undeveloped  ability  to  reason  on  the  things  of  God.  These 
facts  are  verified  by  the  child  and  those  who  have  never 
heard  the  Gospel,  as  well  as  asserted  by  the  scripture  and 
science.  That  the  child  is  capacitated  to  react  to  the 
Christ  life,  or  that  their  experiences  are  in  harmony  with 
his  experiences,  and  that  it  is  by  faith  in  him  was  declared 
by  Jesus  himself  (Matt.  18:6).  Here  he  says  the  children 
believe  on  him.  Again,  he  says  that  the  kingdom  of 
heaven  belongs  to  them,  or  that  they  possess  the  character 
of  the  king  (Matt.  19:14).  That  heathen  adults  have  this 
faculty  and  power  was  asserted  by  Paul.  “When  Gentiles 
that  have  not  the  law  do  by  nature  the  things  of  the  law, 
these  not  having  the  law,  are  the  law  unto  themselves; 
in  that  they  show  the  work  of  the  law  written  in  their 
hearts,  their  conscience  bearing  witness  therewith,  and 
their  thoughts  one  with  another  accusing  or  else  excusing 
them”  (Rom.  2:14,  15).  Angell  said,  “we  come  into  the 
world,  so  to  speak,  with  a  bias  already  favoring  certain 
experiences  at  the  cost  of  other  possible  ones.  ”  Of  course, 
this  psychologist  had  reference  to  the  instinctive  tendencies 
with  which  God  endowed  man,  and  one  could  not  think 
of  God  giving  man  a  nature  contrary  to  the  experiences 
of  ideal  humanity,  as  it  is  found  in  Christ  Jesus.  So  the 
first  religious  experiences  of  the  child  are  intuitively  Chris¬ 
tian  and  will  continue  such  unless  evil  influences  inhibit 
this  tendency  by  the  formation  of  bad  habits.  It  appears, 
therefore,  that  other  evidence  must  be  brought  to  the 
consciousness  as  the  child  develops  capacity  to  under 
stand,  if  the  Christian  experiences  are  to  continue.  Coe 
said:  “Instinctive  cravings  constitute,  of  course,  an  item 


SALVATION  BY  FAITH 


241 


of  evidence,  but  this  item  must  be  co-ordinated  with  all 
other  obtainable  before  it  is  allowed  to  influence  assent. 
Again,  he  said:  “Instinctive  impulses  and  emotional 
needs  .  .  .  are  inducements  to  action,  but  only  a 

part  of  the  evidence  of  belief. ”  And  again,  he  said: 
“Christ  is  so  related  to  us  that  no  intellectual  interest  or 
consideration  can  justly  postpone  a  personal  decision  in 
favor  of  what  are,  in  germ,  the  essentials  of  the  Christian 
life.  We  may  begin  with  experience  and  end  with  facts. 
Our  nature  accepts  Christ  as  ideal.”  All  the  faculties  of 
the  mind  and  heart,  as  they  awaken,  must  be  exercised 
in  faith.  It  has  its  intellectual,  emotional,  and  volitional 
aspects. 


intellectual  Faith  is  the  means,  by  the  grace  of  God, 

fafthent  °f  through  which  man  is  brought  under  the  in¬ 

fluence  of  the  divine  power  and  moved  upward 
in  harmony  with  his  will.  Or  it  is  through  faith,  as  a 
channel,  that  man  enters  the  kingdom  of  God  and  is  en¬ 
abled  to  conform  to  the  activities  of  that  kingdom  and 
capacitated  to  enjoy  its  privileges.  This  has  reference  to 
the  adult,  who  departed  from  the  natural  course  of  de¬ 
velopment  and  went  out  from  under  the  Fatherly  re¬ 
straints,  lost  the  divine  image  and  the  divine  blessing, 
making  it  necessary  for  him  to  be  convinced  by  evidence 
other  than  the  original  evidence  of  intuition  and  the 
emotional  sense  of  need.  This  implies  the  intellectual 
experience  of  faith  essential  to  regeneration,  and  final 
salvation.  The  contrary  theories  or  passive  ideas  must 
be  displaced  by  the  Christian  ideal  or  divine  truth,  as 
expressed  in  Christ.  Somehow,  faith  means  the  concep¬ 
tion  of  the  truth  of  the  Christ-life — the  reality  of  his  ideal 


242 


PEDAGOGICS  OF  JESUS 


humanity  and  his  divinity,  or  assent  to  the  truth  of  God 
in  humanity.  This  is  the  intellectual  side  of  faith  of  the 
mature  mind.  The  germ  principles  are  seen  by  the  eye 
of  the  soul,  very  dimly  at  first,  as  it  were  in  the 
dark,  and  must  be  confirmed  by  experience  and  other 
evidence  which  has  not  yet  appeared;  or  the  experience 
may  come  first  and  the  facts  follow,  but  faith  is  never 
complete  until  it  is  characterized  by  the  intellectual 
element — we  must  know  what  or  in  whom  we  have  be¬ 
lieved.  Spurgeon  said,  “Faith  arises  out  of  assured 
knowledge.”  But  this  assurance  may  arise  at  first  from 
the  instinctive  faculty,  and,  later,  be  confirmed  by  the 
reason.  That  the  individual  may  know  what  or  in  whom 
he  is  to  believe,  he  must  be  taught,  whether  by  the  voice 
of  God  directly,  in  nature,  in  the  scripture,  through  Christ 
Jesus  himself,  or  other  preachers  or  teachers.  Ford  said, 
“The  faith  of  the  blind  man  (Mark  10:52)  came  in  the 
truest  way,  namely,  by  hearing.  He  could  not  see;  he 
believed  on  the  testimony  of  others.”  He  saw  by  faith 
and  trusted.  Moody  said,  “Faith  is  the  eye  of  the  soul, 
looking  out  and  trusting  God.”  To  look  implies  the  in¬ 
tellectual  act  of  perception,  but  to  trust  implies  the  emo¬ 
tional  experience  of  love. 

Emotional  James  said:  “An  emotion  is  a  tendency  to 

element  of  faith  fee^  an(j  an  jns|-jnc^  a  tendency  to  act, 

characteristically,  when  in  the  presence  of  a  certain  object 
in  the  environment.  But  the  emotions  also  have  their 
bodily  ‘expression,’  which  may  involve  strong  muscular 
activity.  ...  In  both  instinct  and  emotion  the 
memory  or  imagination  of  the  object  may  suffice  to  liber¬ 
ate  the  excitement.”  And  Dewey  said:  “feeling  finds  its 


SALVATION  BY  FAITH 


243 


absolutely  universal  expression  in  religious  emotion,  which 
is  the  finding  or  realization  of  self  in  a  completely  realized 
personality,  which  unites  in  itself  truth,  or  the  complete 
unity  of  the  relations  of  all  objects;  beauty,  or  the  com¬ 
plete  unity  of  all  ideal  values;  and  rightness,  or  the 
complete  unity  of  all  persons.  The  emotion  which  accom¬ 
panies  the  religious  life  is  that  which  accompanies  the 
completed  activity  of  ourselves:  and  the  self  is  realized, 
and  finds  its  true  life  in  God.  ”  This  philosophy  of  emo¬ 
tion  or  feeling  is  a  good  background  for  our  discussion  of 
the  emotional  element  of  faith.  Emotion  is  no  less  sig¬ 
nificant  in  faith  than  rational  conditions,  for  it  is  a  primary 
function  of  feeling  to  influence  the  will  in  Christian  activi¬ 
ty.  The  emotional  nature  is  inherent  and  tends  to  func¬ 
tion  in  the  superlative  interest  of  the  individual,  and  the 
highest  possibilities  can  be  realized  only  as  it  reacts  to  the 
noblest  ideals  of  truth  and  beauty  in  personality.  In  God, 
alone,  as  expressed  in  Christ  Jesus,  can  these  ideals  be 
found,  therefore,  the  individual,  in  an  effort  to  realize  his 
needs,  most  naturally  feels  after  God  through  him. 

Love  and  trust  Love  is  the  finer  religious  emotion  which  is 
the  foundation  principle  of  the  inner  objective 
self.  It  is  the  inborn  tendency  to  feel  after  the  ideal 
personality,  to  surrender  to  this  ideal,  and  thus  to  become, 
in  emotional  nature,  like  the  ideal  of  worship.  To  be  re¬ 
generated,  from  the  human  viewpoint,  is  to  return  to  this 
first  principle  of  the  religious  nature,  or  to  be  converted, 
and  become  as  little  children — that  is,  to  return  to  the 
first  principles  of  love,  or  emotional  life,  by  becoming  in¬ 
tellectually  insufficient  in  self,  to  love  and  trust  another. 
Dewey  said,  “moral  and  religious  love  require  a  complete 


244 


PEDAGOGICS  OF  JESUS 


surrender  of  one’s  particular  and  subjective  interests,  with 
devotion  to  what  is  regarded  as  the  permanent  and  uni¬ 
versal,  the  thoroughly  objective  life.  ”  Love  is  the  founda¬ 
tion  of  trust  or  “trust  grows  out  of  love,”  and  trust  is  a 
vital  principle  of  faith.  Spurgeon  said,  “Trust  is  the  life¬ 
blood  of  faith:  there  is  no  saving  faith  without  it.  ”  Web¬ 
ster  says,  “Trust  is  an  absolute  and  assured  resting  on 
that  which  is  its  object,  and  is  often  more  instinctive,  less 
reasoned,  than  confidence,  which  is  apt  to  suggest  some¬ 
what  definite  grounds  of  assurance.”  Christian  love,  in 
embryo  or  developed;  whether  released  by  the  presence  of 
the  intuitive  ideal,  or  the  object  in  the  environment,  or 
presented  to  consciousness  by  memory  or  imagination,  is 
accompanied  or  followed  by  trust;  and  since  the  ideal  is 
the  perfected  personality  of  God,  expressed  in  Christ,  it 
realizes  its  end  and  need,  or,  in  other  words,  Christian  love 
and  trust  are  never  betrayed.  Brooke  said,  “  the  victorious 
faith  is  that  which  has  to  do,  not  with  ideas,  but  with  a 
person,  for  then  the  deepest  heart-passion  comes  in  to  give 
a  living  soul  to  faith.  .  .  .  But,  as  above,  so  in  this 

case,  also,  the  lastingness  of  the  victory  of  faith  depends 
on  the  nobility  of  the  person  believed  in  .  .  .  Chris¬ 

tianity  meets  both  these  needs  in  our  nature.”  Faith 
works  by  love,  and  human  love  never  satisfies  itself  in 
things  nor  in  abstract  ideals,  but  only  in  personalities. 
Christ,  and  not  dogma,  is  the  object  of  Christian  love  and 
trust.  Again,  Brooke  said:  “The  great  philosophers  of 
the  ancient  world  believed  in  love,  truth,  justice,  and 
purity.  They  aspired  to  reach  them  and  to  retain  them, 
but  they  swept  away  from  their  embrace  like  phantom 
forms  of  cloud  before  a  rushing  wind.  For  beautiful  as 


SALVATION  BY  FAITH 


245 


their  ideal  was,  it  had  no  heart,  no  life,  no  human  reality. 
No  human  love  could  be  given  to  it.”  So  it  may  be 
affirmed  that  love  is  the  source  of  all  social  and  religious 
trust  and  happiness,  without  which  the  rational  universe 
would  be  dissolved  and  men  and  angels  would  become 
savages. 

Volitional  Angell  said,  “it  must  not  be  supposed  that 

element  of  faith  intellectual  activities  are,  as  such,  necessarily 

devoid  of  all  emotional  content.  We  already 
know  that  they  may  possess  marked  affective  tone.  The 
experience  of  wonder  is  often  a  genuinely  emotional  one, 
and  it  is  distinctively  an  emotion  belonging  to  cognitive 
processes.  Belief ,  too,  is  often  a  distinctively  emo¬ 
tional  experience.  Yet  belief  is  essentially  a  judging 
process  with  a  complicated  development  and  an  in¬ 
timate  dependence  upon  volition.”  Belief  has  “an 
intimate  dependence  upon  volition.”  Ames  said,  “Faith 
is  a  vital  interest  and  moves  on  to  complete  itself  in 
action.  ”  Faith  may  be  commanded.  Christ  said,  “Have 
faith  in  God”  (Mark  11:22).  It  not  only  has  a  passive 
but  an  active  side  also.  It  has  the  power  to  act  contrary 
to  one’s  inclination  by  restraint  or  self-denial.  But 
religious  faith  which  is  at  first  voluntary  soon  becomes 
faith  by  inclination.  To  obey  Christ’s  command,  to 
“have  faith  in  God,”  is  voluntarily  to  give  attention  to 
the  Christian  ideals,  to  fashion  the  life  after  his  life,  there¬ 
by  putting  aside  all  principles  not  in  harmony  with  his 
life.  The  will  may  attend  or  refuse  to  attend  to  an  idea, 
which  is  the  volitional  process  or  the  chief  function  of  will. 
James  said,  “The  essential  achievement  of  the  will,  in 
short,  when  it  is  most  ‘voluntary,’  is  to  attend  to  a  difficult 


246 


PEDAGOGICS  OF  JESUS 


object  and  hold  it  fast  before  the  mind.”  The  will  may 
hold  attention  to  the  truth  till  mental  seeing  results  and 
mental  assent  is  compelled,  and  till  the  experience  of  love 
for  the  ideal  personality  is  awakened  and  trust  and 
obedience  by  inclination  naturally  follow.  This  covers 
the  ground  of  faith,  as  suggested  by  the  etymology  of  the 
word,  the  psychological  significance,  and  the  doctrine  of 
Christ,  including  mental  seeing,  mental  assent,  trust  in 
the  truth  growing  out  of  the  emotional  life,  and  acting  on 
the  truth — all  of  which  may  result  from  instinctive  and 
emotional  tendency  or  voluntary  attention.  In  Christian 
faith  all  of  these  elements  are  on  the  side  of  Christ. 

The  ideal  of  The  object  of  the  Christian  faith  is  Christ 
Christian  faith  jesus  himself^  and  the  ideal  which  saves  is 

the  fact  of  his  atonement  for  sin — his  ideal  life.  It  is 
faith  in  God’s  willingness  to  dwell  in  humanity  and  man’s 
possibility  of  being  transformed,  by  virtue  of  Christ’s 
sacrifice,  into  the  ideal  humanity,  notwithstanding  his  sin. 
To  crown  Christ  is  to  believe  on  him — that  is,  not  only  to 
give  assent  to  the  fact  of  his  kingship,  but  also  to  become 
obedient  to  his  rule  and  model  the  life  after  his  life.  It 
means  to  love,  trust  and  serve  him,  and  that  means, 
ultimately,  to  become  like  him.  This  is  the  faith  which 
overcomes  the  world  and  all  selfishness.  It  makes  love 
to  man  most  natural,  for  God  is  seen  in  man.  Whately 
said,  “Christ  came  not  so  much  to  make  a  revelation  of 
truth  by  his  own  words  as  to  be  a  revelation  of  truth  in 
his  own  person.”  By  his  death  and  resurrection,  Jesus 
became  the  Savior  of  the  world,  and  this  fact  must  be 
accepted  in  its  fullest  significance  by  faith.  Christ  Jesus 
is  the  divine  incarnation,  he  lived  the  ideal  human  life, 


SALVATION  BY  FAITH 


247 


by  his  death  and  resurrection,  he  vanquished  death,  and 
was  glorified — this  is  the  naturally  developed  atonement, 
and  the  ideal  of  the  Christian  faith. 

Function  of  It  is  not  faith  that  saves  but  it  makes  it 

faith  possible  for  God  to  save.  What  God  offers  to 

man  through  Christ  touches  man’s  interest  or  the  dynamic 
side  of  his  nature  which  leads  to  emotional  and  volitional 
reactions  in  harmony  with  the  Christian  ideal,  making  it 
possible  for  man  to  realize  God’s  blessing.  Christ’s  ex¬ 
pression  of  confidence  in  man — in  his  possibility  for  de¬ 
velopment  into  the  full  life  of  the  divine  ideal  for  man — 
touches  man’s  native  interest  and  makes  Christ  the  object 
of  spontaneous  attention  and  love,  worthy  to  be  imitated 
in  action.  God  through  Christ  touches  man’s  need  and 
awakens  interest  in  the  beautiful  life  and  faith  in  the 
Christian  way  of  realizing  it.  This  is  the  channel  through 
which  God  bestows  upon  man  his  grace,  or  the  means 
through  which  man,  by  the  resulting  self-activity,  may 
possess  Christ  or  the  Christian  character,  which  is  salva¬ 
tion,  by  the  gift  of  God.  In  Christ  man  sees  God,  making 
the  ideal  human  life  a  possibility,  and  recognizes  his  own 
possibility  of  coming  in  vital  touch  with  God  by  accepting 
Jesus  as  the  fit  arbitrator  between  the  offended  God  and 
himself  and  by  making  him  the  standard  of  his  life  and 
growth.  Thus  God  gets  man’s  attention  by  appealing 
to  his  needs,  and  man  is  interested  in  the  personality 
through  whom  he  thus  appeals  to  him,  believes  on  him, 
accepts  him  as  his  ideal,  loves  him,  imitates  him,  becomes 
like  him,  or  man  has  faith  in  the  atonement — that  is,  he 
conceives  the  truth,  gives  assent  to  it,  loves,  and  obeys. 
It  thus  appears  that  the  function  of  faith  is  to  bring  the 


248 


PEDAGOGICS  OF  JESUS 


man — intellectual,  emotional,  and  volitional — under  the 
life-giving  touch  of  the  divine  power.  Clerke  said: 
“Want  of  faith  weakens  God.  Pardon  the  word;  but 
Wa!nt  of  faith  puts  bolt  and  bar  against  God’s  grace.” 
Hammond  said:  “The  whole  New  Testament  consists  of 
these  two  words,  Christ  and  faith:  Christ  bestowed  on 
God’s  part;  faith  required  on  ours:  Christ  the  Matter; 
faith  the  condition.” 

Testimony  Paul  said:  “in  him  ye  are  made  full,  who  is 

of  Paul  the  head  of  all  principality  and  power  .  .  . 

having  been  buried  with  him  in  baptism,  wherein  ye 
were  also  raised  with  him  through  faith  in  the  working  of 
God,  who  raised  him  from  the  dead”  (Col.  2:10-12),  and, 
“For  this  cause  I  bow  my  knees  unto  the  Father  .  .  . 

that  Christ  may  dwell  in  your  hearts  through  faith:  to  the 
end  that  ye,  being  rooted  and  grounded  in  love,  may  be 
strong  to  apprehend  with  all  the  saints  what  is  the  breadth 
and  length  and  height  and  depth,  and  to  know  the  love  of 
Christ  which  passeth  knowledge,  that  ye  may  be  filled 
unto  all  the  fulness  of  God”  (Eph.  3:14-19),  and  “For  in 
Christ  Jesus  neither  circumcision  availeth  anything  nor 
uncircumcision;  but  faith  working  through  love ”(Gal.  5 :6) . 
These  statements  of  Paul  suggest  the  fact  that  faith  in¬ 
volves  the  whole  spiritual  life  and  that  as  a  medium  it 
receives  the  blessings  of  God  to  all  the  faculties  of  the  soul. 
Through  faith  in  Christ  Jesus  the  intellectual,  emotional, 
and  volitional  life  “in  him  are  made  full,”  even  “unto  all 
the  fullness  of  God,”  being  “raised  with  him  through 
faith  in  the  working  of  God,  who  raised  him  from  the 
dead.  ”  He  emphasizes  the  fact  that  the  ideal  of  Christian 
faith  centers  about  the  tomb  of  Christ,  as  the  climax  in  a 


SALVATION  BY  FAITH 


249 


series  of  events,  expressing  the  love  of  God,  and  as  the 
birthplace  of  life  eternal  and  the  vanquishment  of  death. 
By  him,  ‘  ‘who  is  the  head  of  all  principality  and  power, 
through  faith  in  the  working  of  God,  who 
raised  him  from  the  dead,”  man  “may  be  filled  unto  the 
fulness  of  God,”  which  is  likewise,  for  him,  being  raised 
into  the  higher,  fuller  life  eternal,  by  Christ’s  power, 
received  through  faith,  working  by  love. 

Jesus’  teaching  Jesus  also  taught  that  intellectual,  emo¬ 
tional,  and  volitional  consciousness  are  in¬ 
volved  in  faith.  He  said:  “if  thy  hand  or  thy  foot  causeth 
thee  to  stumble,  cut  it  off,  and  cast  it  from  thee  . 

And  if  thine  eye  causeth  thee  to  stumble,  pluck  it  out, 
and  cast  it  from  thee”  (Matt.  18:8,  9).  These  commands 
were  given  by  Jesus,  in  connection  with  his  lessons  con¬ 
cerning  the  character  and  faith  of  childhood,  to  the 
disciples,  as  a  warning  against  their  attitude  toward 
children.  His  doctrine  of  the  religion  of  childhood  is 
strong  and  clear  argument  in  defense  of  the  emotional 
nature  of  faith,  and  the  command  to  love  in  connection 
with  the  command  to  have  faith  in  God,  is  equally  strong 
argument  in  defense  of  both  the  emotional  and  volitional 
nature  of  faith.  These  commands  also  imply  that  man 
has  the  power  by  his  own  volition  to  modify  his  belief  in 
facts  pertaining  to  Christ  and  his  kingdon.  The  possi¬ 
bility  of  single  vision  by  “plucking  out”  one  eye  suggests 
the  intellectual  and  volitional  consciousness  of  faith. 
And  the  cutting  off  of  the  hand  or  foot  implies  the  power  to 
direct  faith  to  completion  in  right  activities,  as  does  also, 
the  controlling  of  vision  in  a  way  to  prevent  religious  stum¬ 
bling. 


250 


PEDAGOGICS  OF  JESUS 


The  ideal  and  Jesus  pictures  himself  as  the  ideal  and 
end  of  faith  eternal  life  as  the  end  of  faith.  He  said: 

“And  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up;  that  whosoever 
believeth  may  in  him  have  eternal  life.  For  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that  who¬ 
soever  believeth  on  him  should  not  perish,  but  have 
eternal  life”  (John  3:14-16).  These  statements  are 
appeals  to  the  vital  interest  of  mankind — the  natural 
desire  on  man’s  side  for  life — and  the  expression  of  love 
and  desire  on  God’s  side  to  give  him  this  boon.  He 
suggests  to  man  the  possibility  of  his  realizing  all  that 
eternal  life  means  by  accepting  the  divine  ideal,  as  ex¬ 
pressed  in  the  Son  of  God — his  life,  his  death,  and  resur¬ 
rection.  Standing  before  this  ideal  and  giving  attention 
— spontaneous  or  voluntary — man  loves  and  knows  that 
in  him  he  has  eternal  life.  Jesus  thus  draws  men  unto 
himself  and  teaches  them  the  ideal  and  end  of  faith. 

Faith  a  means  Jesus  taught  that  faith  is  a  means  to  an 
to  the  end  encp  Faith  on  man’s  part,  he  taught,  is  the 

channel  through  which  the  individual  approaches  and 
touches  him  and  through  which  virtue  flows  out  from  him 
to  heal  the  afflicted  and  sin-sick.  The  father  of  the 
epileptic  boy  said  to  Jesus,  “if  thou  canst  do  anything, 
have  compassion  on  us,  and  help  us.  “And  Jesus  said, 
“If  thou  canst!  All  things  are  possible  to  him  that 
believeth”  (Mar.  9:22,  23).  Mark  said  that  Jesus  did 
not  many  mighty  works  in  his  own  country  because  of 
the  people’s  unbelief  (Mar.  13:58).  And  John  said  that 
he  that  believeth  on  the  Son  hath  eternal  life;  but  he  that 


SALVATION  BY  FAITH 


251 


obeyeth  or  believeth  not  the  Son  shall  not  see  life  (John 
3:36). 

Jesus  taught  that  faith  is  relative  in  its 
Faith  is  relative  and  significance.  On  one  occasion, 

he  said,  “O  ye  of  little  faith”  (Matt.  6:30),  on  another 
occasion,  he  said,  “I  have  not  found  so  great  faith,  no, 
not  in  Israel”  (Matt.  8:10),  and  again,  he  said,  “O  woman 
great  is  thy  faith:  be  it  done  unto  thee  even  as  thou  wilt” 
(Matt.  15:28).  The  apostles  said,  “Lord,  increase  our 
faith.’ *  And  the  Lord  said,  “If  ye  had  faith  as  a  grain  of 
mustard  seed,  ye  would  say  unto  this  sycamine  tree,  Be 
thou  rooted  up,  and  be  thou  planted  in  the  sea;  and  it 
would  obey  you”  (Luke  17:5,  6).  These  statements 
imply  different  degrees  of  faith.  The  stronger  the  in¬ 
dividual  is  to  apprehend  the  truth,  the  deeper  the  ex¬ 
perience  of  love  for  its  object,  and  the  fuller  the  devotion 
to  its  ideal,  the  stronger  is  faith  and  the  completer  is  the 
blessing  from  God.  “According  to  your  faith  be  it  done 
unto  you”  (Matt.  9:29). 


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